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PRINCETON,     N.     J. 


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BEBATE  — 


EVIDENCES  OF  CHRISTIANITY; 

COXTAINISG 

AN  EXAMINATION 

OP  THE 
AXD  OF 

ALL  THE  SYSTEMS  OF  SCEPTICISM  OF  ANCIENT  AND 
MODERN  TIMES. 

HELP  IX  THE  CITY  OF  CINCIXXATI,X)mo,  FROM  THE  lofh 
TO  THE  21st  OF  APRIL,  1829;   UETV  EEN 

ROBERT  "bwEN, 

OF  ^'EW  LANARK,  SC^LA>-D,  AIvD 

ALEXANDER  "CAMPBEI.!., 

OF  BETHANY,  VIROIXIA. 

Jicported  by  CHARLES  H.  SIMS,  Stenographer. 

WITH 
WRITTEN  BY  THE  PARTIES, 


VOL.    I. 


What  then  is  unbelief — 'Tis  an  exploit, 
A  strenuous  enterprize.     To  gain  it  man 
Must  burst  through  every  bar  of  common  sense^ 
Of  common  shame — magnanimously  wrong! 

Who  most  examine,  most  believe; 

Parts,  like  half  sentences,  confouwl. 

Head  his  whole  volume.  Sceptic,  then  repl}! 

•SfocKe. 
O  Lord  of  Hosts!  blessed  is  the  man  tliat  trusteth  inthije! 

vxym . 


BETHANY,  VA. 

rKZKTEp'>yr  ruBLisnEo  bt  ALLXAxrra  cAjrp^EXt, 

18-2!>. 


^».-.$t«;a;^- 


Western  Disirict  or  Vikcima,  lo  u-h: — 

BE  IT  REMEMBERED,  That  on  lliis  eighteeutli  clay  of  June, 
Anno  Domini  1829,  and  in  tlie  lift}  -thiid  year  of  the  Independence 
of  the  United  States  of  Amcirica,  Alcrandrr  Campbell,  of  the  said 
District,  hath  deposited  in  my  ofliee  the  title  of  a  book,  the  right 
whereof  he  claims  as  proprietor,  in  the  words  and  figures  follow- 
ing, to  wit : — 

^'Debate  on  the  Evidences  of  Christiaiuiy;  contahring  an  Examina- 
tion of  the  ^'■Social  System^''  and  of  all  the  systems  of  Scepticism  of 
ancient  and  modern  times:  held  in  the  city  of  Cincinnati,  Ohio,  from  the 
ISth  to  the2\st  of  April,  1829,  hetweenilohGict  Owen,  of  New  Lanarky 
Scotland,  «n<Z  Alexander  Campbell,  of  Bethany,  Virginia.  Reported 
by  Charles  H.  Sims,  Stenographer.  With  an  Appendix,  written  by  the 
parties.'''' 

"What  then  is  unbelief? — 'Tis  an  exploit, 

A  strenuous  enterprize.     To  gain  it  man 

Must  burst  through  every  bar  of  common  sense. 

Of  common  shame — magnanimously  wrong! 

Who  most  examine,  most  believe; 

Varts,  like  half  sentences,  confound. 

Itead  his  wliole  volume.  Sceptic,  then  reply!" tocng. 

•■'O  Lord  of  Hosts!  blessed  is  the  man  who  trusteth  in  thee!" — david. 
"Bethany,  Va.  Printed  and  published  by  Alexander  Campbell.  1829 •" 

In  conformity  to  an  Act  of  the  Congress  of  the  United  States  of 
America,  entitled  '-An  Act  for  the  encouragement  of  learning,  by 
securin"-  the  copies  of  maps,  charts,  and  books,  to  the  authors  and 
proprietors  of  such  copies,  during  the  times  therein  mentioned:" 
And  also,  to  an  Act,  entitled,  "An  act  supplementary  to  an  Act, 
entitled,  "An  act  for  the  encouragement  of  learning,  by  seciuii^ 
ihe  copies  of  maps,  charts,  and  books,  to  the  authors  and  jiroprietors 
of  such  copies,  during  the  times  therein  mentioned;  and  extending 
the  benefits  thereof  to  the  arts  of  designing,  engraving,  and  etching 
historical  and  other  prints.*' 

JASPER  YEATES  DODDRIDGE, 
Cleric  of  the  Wester  ii  Dicirict  of  Virginiu. 


THERE  is  a  charm  in  the  number  three,  to  which  authors,  phi. 
I'osopliers,  f>oet.s,  and  divines,  are  not  insensible.  Every  sentence 
of  a  rhetorical  cast  must  have  three  members,  and  every  noun  sub 
stantivc  reqtiires  three  adjectives  to  make  it  expressive,  elegant,  and 
sonorous.  Hence  the  good  old  style  of  having  a  preface,  introduc- 
tion, and  dedication  prefixed  to  every  volume.  With  the  first  and 
second  of  these  we  may  dispense,  as  the  tr-.-st  speech  of  each  dispu- 
innt  is  a  sort  of  pretace  and  introduction  for  himself.  And  were  I 
lO  think  of  a  dedication' of  this  volume,  I  would  be  constrained  to 
dedicate  it  to  the  whole  human  family,  if  I  were  to  be  guided  by  the 
grand  principles  of  that  diffusive  benevolence  which  the  side  of  the 
question  on  which  I  stand  suggests.  But  were  I  to  imitate  the  in- 
ventors of  dedications,  and  select  some  person  to  v,  hose  auspices  I 
could  consign  this  book,  I  should  be  unable  to  find  any  one  indi- 
vidual to  whcse  pre-eminent  virtues  1  could  exclusively  inscribe  it. 
Rut  if  either  the  urbanity,  hospitality,  and  public  spirit  of  a  particular 
city;  or  if  the  orderly  behavior,  and  christian  deportment  of  any  one 
congregation,  made  it  necessary  for  a  publisher,  such  as  I  am,  to 
inscribe  a  volume  in  commendation  of  one,  or  other,  or  both,  the  city 
of  Cincinnati,  and  that  congregation  which  for  eight  days  patiently- 
attended  upon  the  discussion,  v/ould  present  claims  which  neither 
loo-ic  with  all  its  rules  of  reason,  nor  rhetoric  with  all  ifs  arts  of  per- 
suasion, could  set  aside.  But  again  something  whispers  in  my  ear 
if  any  seven  reasons  would  justify  the  inscription  of  this  work  to  any 
seven  gentlemen,  to  the  exclusion  of  all  other  persons,  for  any 
special  attentions  paid  to  the  cause,  the  parties,  and  the  public, 
the  Honorable  Judge  Bvrnci,  Major  Daniel  Gano,  Col.  Francis  Can; 
Rev.  Timothy  Flint,  Rev.  Oliver  Spencer,  Henry  Starr,  Esq.  and  Col. 
Samuel  W.  Davis,  are  entitled  to  it  for  the  attentive  and  dignified 
manner  in  which  they  presided  over  this  discussion.  But  as  there 
are  so  many  considerations  presenting  rival  calls  upon  my  pen  for  a 
special  dedication,  I  must  either  depart  from  old  usage  or  take  some?^* 
comprehensive,  all-embracing  sweep,  and  dedicate  it  to  every  saint 
and  sinner  into  whose  hands  it  may  fall. 

But  I  cannot  so  easily  dispense  with  apologies  as  with  dedications : 
for  the  loose  and  diffuse  style  of  my  speeches  requires  an  apology 
from  myself,  as  well  as  a  liberal  share  of  indulgence  from  the  learned 
reader.  Being  always  an  extemporaneous  speakei*,  and,  on  this 
occasion,  every  speech  of  mine,  with  the  exception  of  the  first  one, 
being  unpremeditated,  many  redundancies,  expletives,  and  other 
inaccuracies  in  arrangement  may  be.expected,  and,  I  hope,  pardoned, 
liXtemporaueous  speakers  are  generally  diffuse  in  their  style,  and 
defective  in  their  arrangement.  This  is,  for  the  most  part,  unavoid- 
able; and  more  especially  when  a  very  promiscuous  assembly  is 


4  PREFACE. 

addressed,  and  ©n  a  subject  which  ought  to  be  levelled  to  the  appr£>- 
bension  of  all.     We  aimed  at  being  understood;  and  this  required 
great  plainness  of  speech.     It  is  better  to  have  to  claim  indulgence 
from  the  learned,  than  to  have  to  incur  the  censures  of  the  illiterate. 

In  point  of  arrangement  and  style,  Mr.  Owen  had  a  very  great 
advantage  in  having  the  Avhole  of  his  argument  written  down.  It 
i's  true  he  frequently  spoke  extemporaneously,  but  generally  his 
written  argument  was  the  text.  His  written  argument  was  his  bible, 
and  his  speeches  were  sermons  upon  the  essential  doctrines  ot  his 
ttoehe  apor.tles. 

Considering  the  rapidity  of  my  pronunciation,  which  is  said  to  be 
surpassed  by  very  few,  Mr.  Sims,  the  stenographer,  has  certainly 
done  himself  great  honor  in  the  accuracy  v/ith  which  he  has  taken 
down  my  speeches.  I  have  not,  it  m  true,  yet  read  them  all ;  but  those 
I  have  read  have  far  surpassed  my  anticipations.  I  did  not  think 
that  any  stenographer  could  take  down  my  speeches  verbatim,  and 
especially  one  who  was  out  of  the  practice  for  any  length  of  time. 

Mr.  Sims  having  been  for  some  time  a  citizen  of  New  Harmony, 
«as  well  acquainted  with  ]\Jr.^O\ven's  style;  and  Mr.  Owen  being 
rather  a  slov/  speaker  it  was  comparatively  easy  for  Mr.  Sims  to 
report  his  speeches  to  a  word.  Mr.  Sims  did  not  promise  to  do  this 
lor  me ;  but  he  promised  to  give  every  idea,  if  not  in  ipsissimis  verbis, 
In  terms  fully  expressive  of  them. 

His  fidelity  I  cannot  but  admire ;  for  although  somewhat  sceptical 
iiimself,  and  once  almost  persuaded  to  be  an  Owenite,  and,  upon  the 
whole,  on  Mr.  Owen's  side  of  the  question,  I  cannot  complain  of  the 
least  partiality  in  any  one  instance.  When  he  failed  to  report  any 
.sentence,  he  was  careful  to  note  it,  and  thus  has  given  me  full  satis- 
!  action. 

It  will  afford  the  reader  some  satisfaction  to  know  that  Mr.  Owen 
h-as  had  the  opportunity  of  revising  all  his  speeches.  This  liber- 
ty I  cheerfully  conceded  to  him,  and  he  has  availed  himself  of  it.  He 
continued  in  Cincinnati  till  Mr.  Siius  got  through  with  his  speeches, 
and  he  had  my  assent  to  improve  the  style  as  much  as  he  pleased. 

The  original  copy  of  Mr.  Sims'  report,  by  a  stipulation  of  the 
parties,  is  to  be  deposited  with  the  public  records  of  the  county  in 
which  it  is  published;  and  in  case  of  any  cavil  by  either  of  the  parties 
or  their  friends,  it  is  to  be  forthcoming. 

Every  thing  on  my  part  has  been  done  to  give  to  the  public 
'he  most  faithful  and  credible  report  of  this  discussion.  That  it 
might  appear  in  the  most  impartial  form,  I  oflered,  with  Mr.  Owen's 
.;oncurreuce,  the  right  of  publishing  to  the  Reporter.  I  first  agreed 
with  Mr.  Govld  of  Philadelphia;  had  written,  signed,  and  forward- 
ed for  his  signature,  articles  of  agreement,  authorizing  him  to  pub- 
lish  20  or  30,000  copies,  if  he  pleased,  as  a  remvmeration  for  his 
reporting  faithfully  and  fully  the  discussion.  Learning  from  the  news- 
poper?,  thatMr.  Owen  had  been  in  Jamaica  or  Vera  Cruz  some  time  in 
•^tlarch,  he  despaired  of  his  arrival  at  the  time  appointed,  and  declined 
coming  on.     I  made  a  similar  proposition  to  Mr.  Sims  of  Cincinnati. 


PREFACE.  5 

He  declined,  and  preferred  a  remuneration  in  money.  Mr.  Owen 
and  myself  then  were  compelled  to  publish  the  work,  and  agreed  to 
pay  Mr.  Sims  500  dollars  for  his  report. 

After  the  debate  terminated,  Mr.  Owen,  about  to  return  to  Europe, 
and  not  able  to  attend  to  the  work,  proposed  to  sell  his  interest  in  the 
work.  He  did  so.  I  became  the  sole  proprietor,  and  thus  the  publi- 
cation ultimately  devolved  upon  me. 

After  my  return  home,  and  my  having  made  some  contracts  relative 
to  the  materials,  type,  press,  &c.  Mr.  Owen  wrote  me  that  by  some 
means  he  understood  that  the  city  of  Cincinnati  would  have  liked  that 
the  work  had  been  offered  to  them  for  benevolent  purposes.  He  pro- 
posed my  relinquishment  of  it  to  the  city  corporation .  To  this  I  ac- 
ceded on  condition  that  the  materials  I  had  purchased  for  the  work 
should  be  taken  along  with  the  copy  right ;  or  if  not,  1  would  hand  over 
to  them  the  first  edition,  when  out  of  press ;  they  remunerating  me 
for  the  composition,  press  work,  and  paper,  on  the  same  terms  for 
which  the  printers  in  Cincinnati  would  have  done  it.  I  waited  for 
three  weeks  for  an  answer  from  Mr.  Owen,  through  whom  I  wished  the 
proposition  to  be  made.  I  am  now  informed  by  Mr.  Owen  that  the 
proposition  was  declined  by  the  city  council,  and  therefore  I  proceed 
with  the  publication. 

All  these  arrangements  and  propositions  were  made  that  the  work 
might  be  more  useful,  or  less  liable  to  objection.  For,  from  my  first 
determination  to  meet  Mr.  Owen  in  argument,  I  had  purposed  to  pre- 
sent the  result  of  our  interview  to  the  public,  for  whose  benefit  it 
was  undertaken,  in  the  most  unexceptionable  form.  And  now,  when 
the  publication  has  devolved  upon  me,  I  proposed  the  depositing  of 
the  original  copy  for  comparison  with  the  publication  as  aforesaid. 
For  experience  has  taught  me  how  iisual  it  is  for  the  vanquished  to 
exclaim  against  the  report. 

As  arrangements  are  now  made,  I  trust  that  all  objections  will  be 
removed,  for  I  am  conscious  that  there  is  no  ground  for  them.  The 
arguments  on  both  sides  will  appear  as  fair  and  as  forcible  to  the 
reader,  as  they  did  to  the  hearer  of  this  discussion. 

The  discussion  sufficiently  explains  itself  as  it  proceeds.  We  will 
neither  anticipate  nor  prejudge  for  the  reader.  Let  him  reason,  ex* 
amine,  and  judge,  like  a  rational  being,  for  himself. 

To  the  vast  and  incomparable  import;ince  of  the  question  at  issue, 
we  can  add  nothing.  It  speaks  for  itself:  and  the  man  who  has  any 
doubt  or  hesitancy  in  his  mind  upon  the  subjects  discussed  in  the 
following  pages,  and  who  will  not  deign  them  a  patient  and  faithful 
examination,  is  unworthy  cf  the  rank  and  dignity  of  a  «ian.  So  I 
decree,  and  let  him  that  is  of  a  contrary  opinion  seek  to  justify  him- 
self to  his  own  conscience. 

A.  CAMPBELL-, 


1* 


THE  LAWS  OF  THE  DISCUSSION. 

Preliminary  Arrangements  respecting  the  management  and  publication 
of  •<  Debate  upon  the  Evidences  of  Christianity,  between  Robert 
Owe:-,  and  Alexander  CampheU,  to  be  held  at  Cincinnati,  Ohio, 
ccmmencing  on  Monday,  the  I3th  April,  1829: — 

1.  That  the  parties  upon  the  day  aforesaid,  and  during  the  con* 
tinuance  of  the  said  investigation,  commence  each  day  at  9  o'clock, 
A.  M.  intermit  at  12,  recommence  at  3  P.  M.  and  continue  until  the 
parties  agree  to  adjourn. 

2.  That  the  {.repositions  proposed  to  be  defended  by  the  former, 
Qfid  refuted  by  the  latter,  be  fairly  and  fully  discussed,  as  stated  in 
Mr.  Owen's  challerige  to  the  clergy  in  New  Orleans,  as  already 
before  the  public,  till  each  of  the  parties  be  satisfied  that  he  has 
nothing  new  to  offer. 

3.  That  R.  Owen  opens  the  discussion  and  A.  Campbell  closes  it. 

4.  That  each  of  the  parties  shall  speak  alternately  half  an  hour, 
without  interruption,  if  he  choose  to  occupy  eo  much  time;  but  it 
shall  be  quite  optional  with  him  whether  he  occupy  so  much  time  in 
each  address,  and  that  neither  party  be  at  liberty  to  transcend  this 
space  without  permission  of  the  Moderators. 

5.  That  the  aforesaid  debate  be  conducted  throughout  with  the 
usual  decorum  and  fairness  ©f  investigation  necessary  to  the  discovery 
of  truth,  under  the  snperintendance  of  a  board  of  Moderators,  seven 
in  number,  of  which  each  of  the  parties  shall  choose  three,  and  these 
jointly  shall  choose  a  eeveuth.  Any  three  of  these,  one  on  each 
side,  being  present,  shall  constitute  a  quorum. 

6.  That  Charles  H.  Sims  be  appointed  to  engross  and  report  said 
debate,  and  to  furnish  the  parties  with  one  fair  copy  in  the  space 
of  three  months  after  the  close  of  said  debate.  For  which  the  parties 
agree  to  remunerate  him  on  the  delivery  of  said  copy  for  publica- 
tion. ... 

7.  With  regard  to  the  publication  of  this  discussion,  it  is  agreed 
between  the  parties  that  the  report  made  by  Mi-.  Sims,  stenographer, 
shall  be  published  jointly  by  the  parties,  they  being  at  equal  ex- 
p<3;ise  in  obtaining  said  report,  and  for  all  the  materials,  workman- 
ship, and  labor  necessary  to  the  publication,  distribution,  and  sule 
of  said  debate;  and  that,  as  Robert  Owen  cannot  superintend  the 
publication  of  the  work,  the  correcting  of  the  press,  biuding,  and 
delivery  of  the  work,  owing  to  his  public  arrangements  for  the  en- 
suing  year,  it  is  agreed  that  A.  Campbell  shall  superintend  the 
publTcuticn  of  Ihe  v/ork,  the  correcting  of  tJie  press,  binding,  and 


LAWS  OF  THE  DISCUSSION.  "/ 

delivering  of  the  work,  being  held  responsible  to  Robert  Owen  and 
the  public  for  ihe  correctness  and  exactitude  with  which  he  shall 
conform  to  the  report  furnished  by  the  aforesaid  Charles  H.  Sims. 
Which  report,  when  submitted  to  the  revision  rf  the  parties,  shall 
be  lodged  for  safe-keeping  and  for  comparison,  with  the  publication 
in  the  hands  of  the  clerk  of  the  county  wherein  the  pii!  lication  fi-cm 
the  press  shall  be  issued.  It  is  also  agreed  that  the  profiis  and  ]o6.ses 
accruing  from  the  publication  and  sale  of  the  first  edition  shall  be 
equally  divided  between  the  parties. 

It  is  agreed  between  the  parties,  that  after  the  sale  of  the  first 
edition,  if  it  should  appear  eligible  to  the  parties  to  publish  a  second 
edition,  or  a  third  edition,  it  shall  be  proposed  by  Robert  Owen  or  his 
agent  to  A.  Campbell,  or  by  A.  Campbell  to  Robert  Owen,  or  his 
agent,  for  his  concurrence;  and  that  if  there  should  be  a  concurrence 
in  their  views  relative  to  the  expediency  of  such  editions,  then  they 
shall  be  undertaken  upon  the  same  terms  and  conditions  proposed 
for  the  first ;  but  if  there  should  not  be  a  concuiTence  in  the  expedi- 
ency of  such  republications,  then  either  of  the  parties,  as  the  case  may 
be,  shall  be  at  liberty,  at  his  own  risk,  and  upon  his  own  responsibili- 
ty, to  publish  any  edition  or  editions  of  the  work  he  may  deem 
expedient ;  the  copy  right  for  the  work  being  so  secured  as  to  secure 
to  the  parties  such  an  arrangement. 

The  parties  to  this  engagement,  in  the  true  intent  and  meaning 
thereof,  and  for  the  true  and  full  performance  of  its  obligations, 
have,  this  eleventh  day  of  April,  1829,  hereunto  set  their  hands  and 
Mflixed  their  seals. 

ROB.  OWEN,       {J-M 
A.  CAMPBELL.    ^^^ 

:X  PHESESrCE  OF 

John  Smith, 
Thomas  Campbell. 


^^The  last  article  has  heen  annvlled  hy  a  subsequent  stipulation 
hctweea  tJrcjntrtks. 


ON  THE  EVIDENCES  OF  CHRISTIANITY,  «&c. 


Cincinnati,  Monday.  April  IZth,  1829. 

1\IR.  OWEN  rose  and  said— 
Gentlemen  Moderators, 

IT  is  necessary  on  my  part  to  explain  the  cause  of  the 
present  meeting. 

After  much  reading  and  calm  reflection,  early  in  life,  and  after 
f'xtensive  personal,  and,  in  many  instances,  confidential  communi- 
ations  with  the  leading  characters  of  the  present  times,  I  was 
Jeeply  impressed  with  the  conviction  that  all  societies  of  men  have 
been  formed  on  a  misapprehension  of  the  primary  laws  of  human 
nature,  and  that  this  error  has  produced  disappointment  and  almost 
every  kind  of  misery. 

I  was  also  equally  convinced  that  the  real  nature  of  man  is 
adapted,  when  rightly  directed,  to  attain  high  physical,  intellectual, 
and  moral  excellence,  and  to  derive  from  each  of  these  faculties,  a 
large  share  of  happiness,  or  of  varied  enjoyment. 

I  was,  in  consequence,  impressed  with  the  belief,  that  I  could  not 
perform  a  greater  service  to  mankind,  than  to  endeavor  to  relieve 
tliem  from  this  grievous  error  and  evil.  I  made  arrangements  to  ap- 
ply all  my  faculties  to  discover  the  means  by  which  it  could  be 
effected.  For  this  purpose  I  instituted  experiments  in  England  and 
Scotland,  to  try  the  effects  of  some  of  these  new  principles  in 
practice.  I  published  preliminary  remarks  on  the  subject,  and  sub- 
mitted them  to  the  civilized  governments  of  Europe  and  America. 
1  visited  various  foreign  countries,  that  I  might  communicate,  per- 
sonally, with  the  leading  minds  in  each;  and  I  presented  an  explana- 
tory memorial  to  the  congress  of  sovereigns  and  their  ministers  at 
Aix  la  Chapel,  in  1818. 

I  held  public  meetings  in  Great  Britain,  Ireland,  and  the  United 
States ;  and  I  widely  circulated  these  proceedings  in  every  part  of 
the  world  where  the  English  language  is  known. 

Finding  that  these  practical  experiments  exceeded  my  most 
sanguine  expectations,  and  that  the  most  experienced,  enlightened, 
and  compreliensive  minds,  when  confidentially  applied  to,  admitted 
the  truth  of  the  principles  which  I  placed  before  them ;  and  doubted, 
only,  if  the  period  had  arrived  when  ignorance  could  be  so  far  re- 
moved as  to  admit  of  their  immediate  introduction  into  practice;  I 


lu  DEBATE; 

applied  myself  to  discover  Ihe  best  means  by  which  these  all-impoi" 
fant  tiiiths  might  be  taught,  and  all  prejudices  removed  without  pro- 
ducing the  evils  arising  from  sudden  and  extensive  revolutions. 

To  effect  those  objects,  I  felt  it  was  necessary  to  be  governed 
through  my  whole  course,  as  far  as  times  and  circumstances  would 
admit,  by  the  laws  of  nature,  which  appeared  to  me  correctly  true 
in  principle,  and  beautiful  and  beneficial  for  practice, 

I,  therefore,  placed  these  truths  gradually  before  the  public,  som^!^ 
^imes  in  one  form,  and  sometimes  in  another;  but  always  in  the 
•cast  offensive  manner  I  could  devise. 

Wlien  parties,  whose  prejudices  "were  by  these  means  aroused, 
became  angry,  and  reviled,  as  it  was  natural  for  them  to  do,  not  un- 
derstanding my  oliject;  I  could  not  be  angry  and  displeased  with 
them,  and,  therefore,  reviled  not  again;  but  1  calmly  put  forth  more 
and  more  of  these  truths,  that  ultimately  all  of  them  might  be  under- 
stood . 

When  the  partisans  of  political  parties  fully  expected  I  would  nnite 
with  them  in  opposition  to  some  part  of  the  existing  order  of  things, 
I  could  not  join  in  their  measures,  knowing  that  they  saw  but  a  small 
part  of  the  evil,  which  they  fruitlessly,  yet  often  honestly,  endeavor- 
ed to  remove,  and  consequently  erred  in  the  means  of  attaining  their 
object. 

With  my  views  1  could  belong  to  no  party,  because,  in  many 
things,  I  was  opposed  to  all.  Yet  I  freely  conversed  and  associated 
with  all  classes,  sects,  and  characters ;  and  it  was  interesting  and 
instructive  to  discover  the  various  impressions  which  were  made  on 
individuals  belonging  to  all  parties  by  the  principles  which  I  advo- 
cated. To  many,  according  to  their  prejudices,  I  appeared  a  demon 
of  darkness,  or,  as  some  of  them  said,  I  "was  worse  than  the  Devil;" 
v'hile  to  others  I  seemed  an  angel  of  light,  or  "the  best  man  the 
world  ever  saw;"  and,  of  course,  of  every  gradation  between  these 
extremes. 

Amidst  these  conflicting  feelings,  I  pursued  the  "even  tenor  of  my 
way,"  and  turned  not  from  the  great  object  I  had  in  view,  either  to 
the  right  hand  or  to  the  left. 

I  thus  proceeded,  step  by  step,  until  the  most  important  lav.-s  of 
our  nature  were  unfolded ;  for  I  early  pei-ceived  that  a  knowledge  of 
these  laws  would  soon  unveil  the  three  most  formidable  prejudices 
that  ignorance  of  these  laws  had  made  almost  universal. 

These  prejudices,  arising  from  early  education,  are  dir^trict  reli- 
gions in  opposition  to  these  divine  laws,  indissoluble  marriages,  and 
unnecessary  private  property. 

Yet  the  prejudices  produced  by  education,  on  each  of  tliese  subjects, 
are  very  different  in  various  countries.  Among  most  people, however, 
these  prejudices,  whatever  form  they  may  have  taken,  have  been 
decj»ly  rooted,  through  a  long  succession  of  ages,  and  have  uniformly 
produced  the  greatest  crimes,  suffering  and  misery;  indeed  almost 
all  to  which  human  nature  is  liable:  for  the  natural  evils  of  life  are 
so  fow,  they  scarcely  deserve  consideration. 


DEBATE.  n 

It,  therefore,  appeared  to  me  to  be  the  time  when  these  urtiticial 
evils  might  be  removed,  and  when  an  entire  new  order  of  things 
might  be  established. 

Many  weU  intentioned  and  partly  enlightened  individuals,  who 
have  not  had  an  opportunity  to  reflect  deeply  on  these  subjects, 
imagine  that  it  will  be  more  easy  to  remove  one  of  these  evils  at  a 
time,  not  perceiving  that  they  are  three  links,  firming  one  chain ; 
each  link  being  absolutely  necessL'.ry  to  support  the  other  two,  and, 
therefore,  that  they  must  be  all  retained  or  go  togeUier. 

Instead  of  these  links  becoming  a  band  to  keep  society  in  good 
order,  and  unite  men  in  a  bond  of  charity,  justice,  and  affection,  they 
form  a  chain  of  triple  strength  to  retain  the  human  mind  in  ignorance 
and  vice,  and  to  inflict  every  species  of  misery,  from  artificial  causes, 
on  the  human  race. 

Seeing  this,  I  was  induced  to  develope  other  arrangements,  all 
in  accordance  with  the  divine  laws  of  our  nature,  and  thus  attempt 
to  break  each  link  of  this  magic  chain,  and  thereby  remove  the  only 
obstacles  v>'hich  prevent  men  from  becoming  rational  and  truly 
virtuous  beings. 

In  these  new  arrangements,  the  countless  evils  M'hich  have  been 
engendered  by  conflicting  religions,  by  vai-ious  forms  of  marriages, 
and  by  unnecessary  private  {)roperty,  will  not  exist:  but,  instead 
thereof,  real  charity,  pure  chastity,  sincere  affections,  and  upright 
dealing  between  man  and  man,  producing  abundance  for  all,  will 
every  where  prevail. 

By  pursuing  this  course  I  was,  from  the  beginning,  conscious  that 
the  worst  feelings  of  those  who  have  been  trained  in  old  prejudices 
must  be  more  or  less  excited,  and  I  would  willingly  have  avoided 
creating  even  this  temporary  evil,  if  it  had  been  practicable,  but  it 
was  not. — I  endeavored,  however,  by  calmness  and  kindness  to  turn 
aside  these  irrational  feelings,  well  knowing  that  the  parties  were  not 
the  authors  of  the  impressions  made  upon  their  respective  organiza- 
tions, and  I  strove  to  prevent  any  unnecessary  pain  in  performing  a 
duty  which,  to  me,  appears-  the  highest  that  man  can  perform,  and 
which  I  execute  solely  under  the  expectation  of  relieving  future 
generations  from  the  misery  which  the  past  and  present  have  experi- 
enced. 

In  pursuance  of  these  measures  I  last  year  delivered  a  course  of 
lectures  in  New  Orleans,  explanatory  of  the  principles  and  many 
details  of  the  practice  of  the  proposed  system. 

During  the  progress  of  these  lectures  many  paragraphs  appeared 
in  the  New  Orleans  newspapers  giving  a  very  mistaken  view  of  the 
principles  and  plans  which  I  advocated.  Discovering  that  these 
paragraphs  proceeded  from  some  of  the  city  clergymen,  I  put  an  ad- 
vertisement in  the  newspapers,  offering  to  meet  all  the  ministers  of 
religion  in  the  city,  either  in  public  or  private,  to  discuss  the  subjects 
of  diflerence  betv.een  us,  in  order  that  the  population  of  Nev/ Orleans 
might  know  the  real  foundation  on  which  the  old  systems'  of  the 
u  odd  v/ere  erected,  and  the  principles  en  which  the  new  system  was 


1-2  DEBATE. 

advocated.  These  gentlemen,  however,  were  unwilling  to  enter  upon 
the  discussion. 

About  the  same  period  Mr.  Alexander  Campbell,  of  Bethany  in 
Virginia,  was  solicited  by  a  brother  minister,  in  the  state  of  Ohio, 
to  meet  Dr.  Underbill,  who  was  publicly  teaching,  with  success,  the 
principles  of  the  new  system  in  the  upper  part  of  that  state, 

Mr.  Campbell  declined  the  call 'thus  made  upon  him;  but  he 
offered  as  a  shorter  mode,  in  'his  opinion,  of  terminating  the  differ- 
once,  to  meet  me  and  discuss  the  merits  of  the  old  and  new  systems 
in  public,  at  any  time  and  place  convenient  to  both. 

He  afterwards,  on  seeing  my  proposals  in  the  newspapers  to  meet 
the  clergy  of  New  Orleans  on  specific  grounds,  publicly  offered  to 
discuss  those  subjects  with  me  at  Cincinnati  any  time  within  twelve 
months  from  the  date  of  his  proposal. 

Having  occasion,  about  that  period,  to  pass,  on  my  way  to  Europe, 
within  twenty  miles  of  Mr.  Campbell's  residence,  I  went  to  see 
liim  to  ascertain  whether  his  proposal  to  meet  me  in  public  emanated 
from  a  conscientious  desire  to  discover  valuable  truths  for  the  benefit 
of  the  human  race,  or  from  a  wish  to  attain  a  useless  notoriety  by  a 
vain  and  futile  contest  of  words  without  an)'  definite  meaning. 

By  my  intercourse  with  Mr.  Campbell  I  concluded  he  was  con- 
scienciously  desirous  of  ascertaining  truth  from  error  on  these  momen- 
tous subjects,  that  he  was  much  experienced  in  puldic  discussions, 
and  well  educated  for  the  ministry.  His  superior  talents  were  general- 
ly admitted.  Under  these  circumstances,  I  did  not  feel  myself  at  liberty 
1.0  decline  the  call  he  had  publicly  made  upon  me — I,  therefore,  agreed 
to  meet  him  in  this  city,  at  this  time,  that  we  might,  l)y  a  fair  and  open 
discussion  of  principles  never  yet  publicly  advocated,  discover,  if 
possible,  the  foundation  of  human  errors  respecting  vice  and  virtue, 
:ind  the  real  cause  of  the  continuance,  at  this  day  over  the  world, 
of  ignorance,  poverty,  disunion,  crime,  and  misery:  and,  if  practi- 
cable, lay  a  broad  and  solid  foundation  for  a  union  of  all  tribes  and 
people,  that  peace,  good  will,  and  intelligence,  may  every  wlicre 
prevail,  and  contention  and  strife  cease  from  the  earth. 

Such  is  the  origin  and  jn-ogress  of  the  events  and  circumstances 
which  have  produced  the  present  assemblage  at  this  ])lace,  and  my 
Bole  wish  is  that  it  may  terminate  beneficially  lor  mankind. 

I  wait  Mr.  Campbell's  confirmation  of  this  statement  as  far  as  he  is 
personally  concerned  in  it. 

MR.  CAMPBELL  rose  and  said— 
My  christian  friends  and  fellow-citizens'.— ^In  rising  to  address 
■you  on  this  occasi')n,  I  feel  that  I  owe  you  an  apology.  Do  5'ou 
inquire,  For  what?  I  answer,  F«'r  bringing  into  public  discussion 
the  evidences  of  the  christian  relidon.  Not,  indeed,  as  if  either  ih* 
religion  itself,  or  the  evidences  of  its  truth  and  divine  authority,  had 
any  thing  to  fear  from  an  examination,  however  public  or  however 
severe.  ^Vhy,  then,  do  you  say,  apologize  for  bringing  this  subject 
into  public  delate?     Occause,  ia  eo  doing,  we  may  appear  to  con- 


i>EBATE.  13 

cede  that  it  is  yet  an  undecided  question  subjudice;  or,  at  least,  that 
it3  opponents  have  some  good  reason  for  withholding  their  assent  to  its 
truth,  and  their  consent  to  its  requirements.  Neither  of  which  we 
are,  at  this  time,  prepared  to  admit. 

It  is  true,  indeed,  that  we  christians  arc  commanded  by  an  au- 
thority which  we  deem  paramount  to  every  other,  to  be  prepared, 
at  all  tirnes,  to  give  a  reason  of  the  hope  wliich  we  entertain;  and  not 
only  so,  but  in  meekness,  and  with  firmness,  to  contend  for  the 
faith  once  delivered  to  the  saints.  If,  then,  it  be  our  duty,  either  as 
teachers  of  the  christian  religion,  or  as  private  disciples,  to  be  govern- 
ed by  these  precepts,  not  only  we  can  find  an  excuse  for  ourselves, 
but  we  hope  that  you  also  will  find  an  excuse  for  us  in  the  present 
undertaking.  Excuse,  did  I  say?  Not  excuse  only,  but  more  than 
excuse,  both  authority  and  encouragement. 

Some  christians,  we  know,  think  it  enough  simply  lo  i^weigh 
against  sceptics  and  scepticism  in  their  weekly  harangue^-:  wliiie 
they  are  protected  by  custom  and  law  from  the  retorts  and  replies  of 
such  as  do  not  believe.  Tliis  is  not  enough.  If,  indeed,  all  the 
sceptics  in  the  vicinities  of  christian  congregations  made  it  a  point 
to  attend  these  weekly  discourses,  and  if  their  objecti  ms  an'i  doubts 
were  foirly  met,  canvassed,  and  refuted,  then  this  course  might 
suffice.  But  neither  of  these  is  precisely  the  case.  The  sceptics 
do  not  generally  attend  the  places  of  worship;  and  few  of  the  teachers 
of  religion  pay  adequate  attention  to  this  description  of  character. 
Jn  some  christian  cotmtries,  also,  too  much  reliance  is  placed  upon 
ti)8  strong  arm  of  the  law;  and  in  this  covuitry,  perhaps,  too  much 
confidence  is  reposed  in  the  moral  force  of  public  opinion. 

Scepticism  and  infidelity  are  certainly  on  the  increase  in  this  and 
other  countries.  Not,  indeed,  because  of  the  mildness  of  our  laws, 
but  because  of  the  lives  of  our  professors,  and  a  very  genem!  inat- 
tention to  the  evidences  of  our  religion.  The  sectarian  spirit,  the 
xage  of  rivalry  in  the  various  denominations,  together  with  many 
absurd  tenets  and  opinions  propagated,  afford  more  relevant  reasons 
for  the  prevalence  of  scepticism  than  most  of  our  professors  are  able 
to  offer  for  their  faith. 

Kingcraft  and  priestcraft,  always  german-coueins  at  least,  have 
so  disfigured,  or  as  they  suppose,  ornamented  Christianity,  so  com- 
pletely disguised  it,  that  many  having  no  taste  nor  inclination  for 
examining  the  inspired  books,  have  hastily  and  peremptorily  decided 
th;it  all  religion  is  the  offspring  of  fraud  or  fiction.  The  ignorance 
of  the  multitude,  and  the  knavery  of  the  few,  are  the  most  puissant 
auxiliaries  of  those  daring  and  rash  spirits  who  undertake  to  make 
it  appear  that  the  religious  institutions  of  this  country  are  founded 
on  kingcraft  or  priestcraft. 

I  have  sometimes  been  ready  to  conclude  with  Bishop  Newton  ia 
his  illustrations  of  the  prophecies,  that  the  unhallowed  alliance  be- 
tween kings  and  priests,  of  church  and  state,  is  destined  to  be  finally 
destroyed  by  a  momentary  triumph  of  infidelity:  or,  to  come  nearer 
to  his  own  language,  that  before  the  uiillennia'l  order  of  society  can 
2 


14  DEBATE. 

be  introduced,  there  will  be  a  very  general  spread  of  infidelity. 
However  this  may  be,  for  here  we  would  not  be  dogmatical,  we  are 
assured  that  the  progress  of  scepticism  is  neither  owing  to  the  weak- 
ness nor  the  paucity  of  the  evidences  of  Christianity ;  but  to  a  pro- 
fession of  it  unauthorized  by,  and  incompatible  with,  the  christian 
scriptures.  These  concessions  we  are  compelled  to  make  from  a  sense 
of  justice  to  our  cause;  but  in  conceding  so  much,  we  give  nothing 
away  but  what  every  christian  would  wish  to  see  d(jne  away,  viz.  the 
abuses  of  the  christian  religion.  Nor  will  we  allow  that  there  '\? 
even  in  the  abuses  of  Christianity  any  argument  against  its  exce.- 
lency,  nor  any  just  reason  for  the  infidelity  of  any  one  who  has 
access  to  the  oracles  of  God. 

When  we  agreed  to  meet  Mr,  Owen  in  public  debate  upon  the 
questions  to  be  discussed  on  this  occasion,  it  was  not  m  ith  any  ex- 
pectation that  he  was  to  be  convinced  of  the  errors  of  his  system 
on  the  subject  of  religion;  nor  with  any  expectation  th?tt  I  was  in  the 
least  to  be  shaken  in  my  faith  in  the  sacred  writings.  It  is  to  be  pre- 
sumed that  IMr.  Owen  feels  himself  beyond  the  reach  of  conviction; 
and  I  most  sincerely  must  declare  that  I  have  every  assurance  of 
the  truth  and  authority  of  the  christian  religion.  I  know,  indeed, 
Ihat  there  is  no  circumstance  in  Avhich  any  person  can  be  placed 
more  unfavorable  to  his  conviction,  than  that  which  puts  him  in  a 
public  assembly  upon  the  proof  of  his  principles.  The  mind  is  then 
on  the  alert  to  find  proofs  for  the  system  which  has  been  already 
adopted,  and  is  not  disposed  to  such  an  investigation  as  might  issue 
in  conviction.  Arguments  and  proofs  are  rather  parried  than  weighed ; 
and  triumph  rather  than  conviction  is  anxiously  sought  for.  At  the 
wame  time  I  own  I  am,  on  all  subjects,  open  to  conviction,  and  even 
desirous  to  receive  larger  measures  of  light;  and  more  than  once, 
even  when  in  debate,  I  have  been  convicted  of  the  truth  and  force 
of  the  argument  of  an  opponent.  Nor  would  I  say  that  it  is  impossi- 
ble that  even  my  opponent  might  yet  preach  the  faith  which  he  has 
all  his  life  labored  to  destroy.  But  the  pu])lic,  the  wavering,  doubt- 
in^,  and  unsettled  public,  who  are  endangered  to  be  carried  off,  as 
iin  apostle  says,  by  the  iiood  which  the  dragon  has  poured  cut  of 
tiis  mouth,  are  those  for  whose  benefit  this  discussion  has,  on  my 
part,  been  undertaken.  They  are  not  beyond  the  reach  of  convic- 
tion, correction,  and  reformation.  For  the  present  generation  and 
the  succeeding  I  have  been  made  willing  to  undertake  to  show  that 
there  is  no  good  reason  for  rejecting  the  testimony  of  the  apostles 
iuid  prophets;  but  all  the  reason  which  rational  beings  can  demand 
lor  the  sincere  belief  and  cordial  reception  of  the  cliristian  religion. 

You  must  not  think,  my.  friends,  that  Christianity  has  come  down 
to  our  times  without  a  struggle;  nay,  indeed,  if  took  the  nations  at 
first  by  the  irresistible  force  of  its  evidence.  It  was  opposed  by 
consolidated  ranks  of  well  disciplined  foes.  Learned,  cunning,  bold, 
and  powerful  were  its  enemies.  But  experience  taught  them  it  was 
not  only  foolish,  but  hurtful  to  kick  agaizist  the  goads. 


DEBATE.  15 

Never  was  there  such  a  moral  phenomenon  exhibited  upon  this 
earth  as  the  first  establishment  and  progress  of  Christianity.  Tho 
instruments  bv  which  it  was  established,  the  opposition  with  which 
it  was  met,  and  the  success  which  attended  its  career,  were  all  of 
tha  must  extraordinary  character.  The  era  of  Christianity  itself 
presents  a  very  sublime  spectacle:  the  whole  world  reposing  in 
security  under  the  protecting  v.ings  of  the  most  august  of  all 
the  Cesars;  peace,  universal  peace,  with  her  healthful  arms  en- 
circling all  the  nations  composing  the  great  empire,  which  Avas 
itself  the  consummation  of  all  the  empires  of  the  ancient  world. 
— Polytheism,  with  her  myriads  of  temples  and  her  myriads  of 
myriads  of  priests,  triumphantly  seated  in  the  affections  of  a  super- 
stitious people,  and  swaying  a  magic  sceptre  fvom  the  Tyber  to  the 
ends  of  the  earth.  Legislators,  magistrates,  philosophers,  orators,  and 
poets,  all  combined  to  plead  her  cause,  and  to  protect  her  from  insult 
and  injury.  Rivers  of  sacrificial  blood  crimsoned  all  the  rites  of 
pagan  worship ;  and  cloud*  of  incense  arose  from  every  city,  town, 
and  hamlet,  in  honor  of  the  gods  of  Roman  superstition.  Just  in 
this  singular  and  unrivalled  crisis,  when  the  Jews'  religion,  though  cor-^ 
i  upted  by  tradition  and  distracted  with  faction,  was  venerated  for  its 
antiquity,  and  admired  for  its  divinity;  when  idolatry  was  at  its 
zenith  in  the  Pagan  world,  the  Star  "of  Bethlehem  appears.  The 
marvellous  scene  opens  in  a  stable.  What  a  fearful  odds!  What  a 
strange  contrast!  Idolatry  on  the  throne,  and  the  founder  of  a  new 
religion  and  a  new  empire  lying  in  a  manger! 

Unattended  in  his  birth,  and  unseconded  in  his  outset,  he  begins  his 
career.  Prodigies  of  extraordinary  sublimity  announce  that  the 
desire  of  all  nations  is  born.  But  the  love  of  empire  and  the  jealousy 
of  a  rival  stimulate  the  bloody  Herod  to  unsheath  his  sword.  Many 
innocents  were  slaughtered,  but  Heaven  shielded  the  new  born  king  of 
the  world.  For  the  present  we  pass  over  his  wonderful  history.  After 
ihirtj- years  of  obscurity  we  find  him  surrounded  with  what  the  wise. 
The  wealthy,  and  the  proud,  would  call  a  contemptible  group ;  telling 
them  that  one  of  them,  an  uncouth  and  untutored  fisherman  too,  had 
discovered  a  truth  which  would  new-modify  the  whole  v;orld.  In  the 
midst  of  them  he  uttered  the  most  incredible  oracle  ever  heard.  1  am 
about,  sa^'s  he,  to  found  a  new  empire  on  the  acknowledgment  of  a 
single  truth,  a  truth  too,  which  one  of  you  has  discovered,  and  all  the 
powers  and  malice  of  worlds  seen  and  unseen  shall  never  prevail 
against  it.  This  is  ourhehnet,  breastplate,  and  shield,  in  this  con- 
troversy. ,  What  a  scene  presents  itself  here!  A  pusillanimous, 
wavering,  ignorant,  and  timid,  dozen  of  individuals,  without  a  penny 
apiece,  assured  that  to  them  it  pleased  the  Ruler  of  the  Universe  to 
give  the  empire  of  the  world :  that  to  each  of  them  would  be  given  a 
throne  from  which  v.ould  be  promulged  laws  never  to  be  repealed  while 
sun  and  moon  end.ire. 

Such  were  the  army  of  the  faith.  They  begin  their  career.  Under 
the  jealous  and  invidious  eyes  of  a  haughty  sanhedrim  at-home,  and 
under  the  strict  cognizance  of  a  Roman  emperor  abroad,  with  a  watch- 


m  DEBATK, 

li:l  procui-ator  stationed  over  them.  Tliey  comiweneetl  then  &per^- 
tiong.  One  while  charged  with  idolatry;  at  another  with  treason, 
P.eviled  and  persecuted  until  their  chief  is  rewarded  with  a  cross,  and 
I hemselves  witli  threats  and  imprisonment.  A  throne  in  a  future  world 
y  nimated  him,  and  a  crown  of  glory  after  martyrdom  stimulated  them. 
Qa  they  march  from  ccnqi-.est  to  conquest,  till  not  only  a  •  altitude  of 
the  Jewish  priests  and  people,  but  Cesar's  household  in  imperial  Rome 
became  obedient  to  the  faith.     Such  was  the  commencement. 

The  land  of  Judea  is  smitten  with  the  sword  of  the  Spirit.  Jerusa- 
lem falls,  and  Samaria  is  taken.  The  coasts  of  Asia,  maritime  cities, 
islands,  and  provinces,  vow  allegiance  to  a  crucified  King.  Mighty 
Rome  is  roused,  and  shaken,  and  affrighted.  Sacrifices  are  un- 
bought,  altars  moulder,  and  temples  decay.  Her  pontifis,  her  sen- 
ate, and  her  emperor  stand  aghast.  Persecution,  the  adjunct  of  a 
weak  and  wicked  cause,  uusheaths  her  sword  and  kindles  her  fires. 
A  Nero  and  a  Caligula  prepare  the  faggots  and  illuminate  Rome  with 
burning  christians.  But  the  scheme  soon  defeats  itself.-  for  anon  'tia 
£)und  that  the  blood  and  the  ashes  of  martyrs  are  the  seed  of  the  church. 
So  the  battle  is  fought  till  every  town  of  note  from  the  Tyber  to  the 
.Thames,  from  the  Euphrates  to  the  Ganges,  bows  to  the  cross.  On  the 
one  side  superstition  and  the  sword,  the  mitred  head  and  the  sceptred 
arm  combine;  on  the  other,  almighty  truth  alone  pushes  on  the  com- 
bat. Under  these  fearful  odds  the  truth  triumphs,  and  shall  the  ad- 
vocates of  such  a  cause  fear  the  contest  now  ! 

Yes,  my  fellow  citizens,  not  a  king  nor  priest  smiled  upon  our 
faith,  until  it  won  the  day.  It  offered  no  lure  to  the  ambitious;  no 
reward  to  the  avaricious.  It  formed  no  alliance  with  the  lusts  of  the 
flesh,  the  lusts  of  the  eye,  nor  the  pride  of  life.  It  disdained  such 
auxiliaries.  It  aimed  not  so  low.  It  called  for  self-denial,  humility, 
patience,  and  courage,  on  the  part  of  all  its  advocates;  and  pro- 
mised spiritual  joys  as  an  earnest  of  eternal  bliss.  By  the  exeellency 
of  its  doctrine,  the  purity  of  its  morals,  the  rationality  of  its  argu- 
menif,  the  demonstrations  of  the  Holy  Spirit,  and  the  good  example 
of  its  subjects,  it  triumphed  on  the  ruins  of  Judaism  and  Idolatry. 
The  chnstian  volunteers  found  the  yoke  of  Christ  was  easy  and  his 
burthen  light.  Peace  of  mind,  a  hcavcu-born  equanimity,  a  good 
conscience,  a  pure  heart,  universal  love,  a  triimiphant  joy,  and  a 
glorious  hope  of  immortal  bliss,  were  its  reward  in  hand.  An  incor- 
riiptible,  undefiled,  and  unfading  inheritance  in  the  presence  of  Cod, 
v.ilh  the  society  of  angelf,  principalities,  and  powers,  of  the  loftiest 
intelligence  and  most  comprehensive  knowledge,  brighter  than  the 
s-in,  in  the  glories  of  light  and  lovef  eternal,  are  its  reward  in  future. 
But  now  let  us  ask.  What  boon,  what  honor,  vi  hat  reward,  have  our 
opponcTits  to  offer  for  its  renunciation?  Ye?,  this  is  the  question 
wldch  the  sequel  must  develope.  ,  To  what  would  they  convert  us! 
What  heaven  have  they  to  propose!  What  immortality  to  reveal! 
What  sublime  vicAvs  of  a  creatioji  and  a  creator!  What  authentic  re- 
cord of  the  past!  What  prophetic  hope  of  the  future!  What 
account  of  our  origin!     What  high  ultimatum  of  our  destiny!    What 


DEBATE.  l^ 

terrors  have  they  to  offer  to  stem  the  torrent  of  corruption !  What 
balm  and  consolation  to  the  sons  and  daughters  of  anguish!  To 
tJieseand  a  thousand  kindred  questions  they  must,and  they  u-ill  answer, 
None;  none  at  all .  They  promise  to  him  that  disbelieveth  the  Founder 
of  tlie  christian  religion;  to  him  that  neglects  and  disdains  the  salva- 
tion of  the  gospel ;  to  him  who  tramples  under  foot  the  blood  of  the 
New  Institution,  and  insults  the  Spirit  of  favor;  to  him  who  traduces 
Moses,  Daniel,  and  Job ;  to  him  who  vilifies  Jesus,  Paul,  Peter,  James, 
a:id  John;  to  him  who  devotes  his  soul  to  the  lusts  of  the  flesh;  who 
disdains  heaven;  who  deifies  his  appetites;  who  degrades  himself  to 
a  mere  animal,  and  eulogizes  philosophy ;  to  this  man  they  promise 
eternal  sleep,  an  everlasting  death.  This  is  the  faith,  the  hope,  and 
joy,  for  which  they  labor  with  so  much  zeal,  and  care,  and  pain. 

Divesting  man  of  all  that  renders  life  a  blessing  and  death  support- 
able, denuding  him  of  all  the  dignity  and  honor  which  have  ever  been 
the  admiration  of  the  wise  and  good,  and  reducing  him  wholly  to  the 
earth,  is  by  our  opponents  the  li-ue  philosophy,  the  just  science,  the 
valuable  knowledge.  In  their  estimation  a  colony  of  bees  cc-opera- 
ting  in  the  building  of  store-houses  and  cells,  and  afterwards  stowing 
them  fall  of  the  necessaries  of  animal  life,  humming  from  flower  to 
flow-er,  while  the  sun  shines;  and  in  its  absence,  sucking  the  juices 
w^hich  tiiey  have  collected,  is  the  grand  model  of  what  man  would 
he,  and  what  he  would  do,  were  he  under  the  benign  influence  of  just 
knowledge  and  sound  philosophy. 

To  accomplish  this  high  and  glorious  end  of  our  being  is  the  su- 
preme wish  of  my  benevolent  opponent.  In  the  prosecution  of  which 
he  labors  to  show  us  that  matter — solid,  liquid,  gaseous  matter — is 
the  height  and  depth,  the  length  and  breadth  of  all  that  deserves  the 
name  of  just  knowledge.  As  for  souls,  and  their  appurtenances,  they 
are  mere  nonentities,  creatures  of  mere  fancy,  having  neither  figure, 
extension,  nor  gravity ;  old  wives'  fables,  and  ought  to  be  all  embarked 
in  company  with  ghosts  and  witches,  and  colonized  on  the  point  of  a 
needle  on  some  lofty  peak  in  the  regions  of  imagination. 

When  by  a  philosophic  exorcism,  he  has  cast  out  these  indescribable 
spirits  which  haunt  the  cells  of  our  crania,  and  emptied  our  heads  of 
all  thoir  intellectual  contents,  we  are  then  to  make  the  body,  andespe* 
ci  illy  the  ahdvminal  viscera,  the  all-engrossing  topic  of  life  and  death, 
and  the  capital  item  in  our  last  will  and  testament. 

Now  let  I's  glance  at  the  method  of  argument  by  which  this  point 
is  to  be  proved. 

1 .  I\Ian  is  to  be  detached  from  any  relation  to  a  Supreme  or  su-* 
pcrior  being.  All  debts  of  gratitude  or  obligation  of  any  sort  to  an 
unseen  or  intangible  agent  are  to  be  cancelled  by  a  single  act  of  oblivi- 
on; and  when  he  is  taught  to  annihilate  the  Creator,  he  is  next  to  be 
taui-ht  that  he  is  himself  neiiher  Creator  nor  creature,  but  a  sort  of 
self'cxisteiit  particle  of  a  self-existent  whole. 

2.  Lest  he  should  be  too  uplifted  in  his  own  imagination,  he  is  to  be 
taught  that  he  is  no  more  than  a  twc-legged  animal,  as  circumscri- 
bed bv  iiir.se  as  a  mole  or  a  lobster. 

2^ 


IS  DEBATE. 

3.  That  having  butjiuc  senses,  it  is  necessary  that  these  should  be 
analysed  in  order  that  he  may  be  convinced  that  nothing  can  be  known 
of  which  they  are  not  the  informers.  Thus  man,  when  perfectly  redu- 
ced to  a  mere  sentient  being,  is  prepared  to  become  a  senstutlist.      '* 

4.  To  complete  the  process  of  degradation,  man  is  to  be  taught  that 
he  has  no  faculty,  or  power  of  learning  or  knowing  any  thing  but  by 
his  senses ,  or  that  he  can  receive  no  certain  information  from  the  tes- 
timony cf  his  ancestors. 

5.  That  all  the  information  which  is  traditional  or  handed  down,  is 
false  and  incredible. 

6.  As  to  morality,  it  is  just  a  due  regard  to  utility.  Bees  are  moral 
as  well  as  men ;  and  he  is  the  most  moral  bee  which  creates  the  most 
iioney  and  consumes  the  least  of  it. 

We  do  not  say  that  these  are  verbatim,  or  in  propria  forma,  the  iden- 
tical positions  of  my  opponent — They  belong,  perhaps,  more  justly  to 
some  of  the  fraternity,  for  you  will  remember  that  he  confines  himself 
to  the  following  four  grand  points : 

1.  'J'hat  all  the  religiens  in  the  world  have  been  founded  on  the  ig- 
norance of  mankind. 

2.  That  they  are  directly  opposed  to  the  never-changing  laws  of  our 
lialure. 

3.  That 'they  have  been  and  are  the  real  source  of  vice,  disunion, 
and  misery  of  every  description. 

4.  That  they  are  now  the  only  real  bar  to  the  formation  of  a  society 
'if  virtue,  of  intelligence,  of  charity  in  its  most  extended  sense,  and  of 
sincerity  and  kindness  among  the  whole  human  family. — We  shall  be 
siomcwhat  disappointed,  however,  if  in  the  developement  they  d»  not 
en;;ro?s  the  preceding  positions. 

Were  I  at  liberty  to  choose  a  method  co-extensive  with  the  whole 
iiange  cf  scepticism,  it  would  be  such  as  the  following : 

1 .  I  would  propose  to  present  some  philosophic  arguments  demon- 
iirsLiive  of  the  truth  of  revealed  religion. 

2,  I  v.  ould  attempt  to  illustrate  and  press  upon  my  opponent  the 
siature  and  weight  of  the  historic  evidence. 

3.  I  would  then  endeavor  to  show,  from  the  christian  religion  itself, 
its  certaia  divine  origin. 

4,  And  in  the  last  pl«,ce,  I  would  undertake  to  prove,  from  the  actu- 
al condition  of  the  world,  and  the  prophetic  annunciations,  the  absolute 
certainty  tl^at  this  religion  came  from  the  Creator  of  the  world. 

Under  these  very  general  he«ids  or  chapters,  I  would  not  fear  to  in- 
troduce sacii  a  number  and  variety  of  distinct  arguments  and  eviden- 
ces, ?is  I  shotild  think  ought  to  silence  Ihe  captious,  convert  the  honest 
inquirer,  and  confinn  the  weak  and  wavering  disciple.  But  in  a  dis- 
cussion such  as  the  present,  it  would  be  almost,  if  not  altogether,  im- 
possible to  pursue  such  a  method ;  and  as  it  devolves  upon  my  oppo- 
nent to  lead  the  way,  and  upon  me  to  follow,  I  can  only  promise  that 
I  will  endeavor  in  the  mot;t  methodical  way,  to  bring  forward  the 
argumen's  which  ore  couched  in  this  an-angenient ;  of  which  indeed 
a  very  mv/lequuto  i,'Iea  cuu  be  coinnumicated  in  any  schedule . 


DEBATE.  i» 

The  preceding  synopsis  is  more  general  than  necessary,-  but  it  is 
adapted  to  the  vague  and  diversified  attacks  upon  the  christian  fortress 
by  the  sceptics  of  the  present  scliool.  In  the  natural  order  of  thinfrg 
we  would  confine  ourselves  to  the  following  method. 

1.  State  as  a  postulatum  the  following  unquestionable  fact: 

That  there  is  now  in  the  world  a  book  called  the  Old  and  New  Tes- 
taments, purporting  to  contain  a  Revelation  from  the  Creator  of  the 
universe.     Then  inquire — 

2.  By  what  agency  or  means  this  work  came  into  existence.  In 
the  analysis  of  this  question  we  would 

1.  Demonstrate  that  the  religion  contained  in  this  book  is  predica- 
ted upon  certain  matters  of  fact, 

2.  That  our  senses,  atid  testimony  or  history  are  the  only  means 
by  v/hich  we  can  arrive  at  certain  information  in  any  question  of 
fact, 

3.  That  there  are  certain  infallible  criteria  bj--  which  some  historic 
mattoi-s  of  fact  may  be  proved  true  or  false, 

4.  We  would  then  specify  these  criteria,  and 

5th.  Show  that  we  have  all  these  criteria  in  deciding  this  question. 
This  proved,  and  all  that  christians  contend  for  must  be  conceded. 
We  say  that  were  we  to  be  governed  hj  thenaturalorier,  we  would  con- 
fine all  our  debate  to  this  one  question  as  detailed  in  these  five,  items. 
All  this  indeed  will  com.e  in  course  under  the  2d  and  4th  items  in 
tlie  synopsis  proposed.  But  we  cannot  refrain  from  expressing  our 
Oj)inion,  that  all  the  rest  is  superfluous  labor  bestowed  upon  us,  b}^  the 
obliquity  of  the  sceptical  scheme.  And  moreover  we  must  add  our 
conviction  that,  supposing  we  should  fail  in  afj[t:)rding  satisfactory  data 
on  the  other  topics,  it  is  impossible  to  fail  in  the  point  upon  which  the 
strength  and  stress  of  the  argument  must  rest. 

In  this  candid  and  unreserved  wa}',  my  fellow-citizens,  we  have 
laid  before  you  our  views  and  prospects  in  the  opening  of  this  discus- 
sion, which  may  give  you  some  idea  of  what  may  be  expected  from 
this  meeting.  Your  patience  and  indulgence  may  have  to  besulicitcd 
and  displayed,  and  should  we  be  compelled  to  roam  at  large  over  vast 
and  trackless  licldsof  speculation,  and  oftentimes  to  reti'm  by  the  same 
track,  3'ou  will  have  the  goodness  to  grant  us  all  that  indulgence  which 
the  nature  of  the  case  demands. 

But  we  cannot  sit  down  w  ithout  admonishing  you  to  bear  constant- 
ly in  mind  the  inconceivable  and  ineffable  importance  attached  to 
the  investigation.  It  is  not  the  ordinary  aftaii's  of  this  life,  the  fleeting 
and  transitory  concerns  of  to-day  or  to-morrow ;  it  is  not  v.hether  we 
shall  live  all  freemen,  or  die  all  slaves;  it  is  net  the  momentary  affairs 
of  empire,  or  the  evanescent  charms  of  dominion — Nay,  indeed,  all 
these  are  hut  the  toys  of  childhood,  the  sportive  excursions  of  youthful 
fancy,  contrasted  with  the  questions,  What  is  man?  Vihcncecame  he? 
Whither  docs  he  go  ?  Is  he  a  mortal  or  an  immortal  beii  g  ?  Is  he  doom- 
ed to  spring  up  like  the  grass,  bloom  like  a  fiov*er,  drop  his  seed  into 
the  earth,  and  die  forever?  Is  there  no  object  of  future  hope?  No 
God — no  heaven — no  exalted  society  to  be  known  or  enjoyed?    Are 


20  DEBATE. 

all  the  great  and  illustrious  men  and  women  who  have  lived  before 
we  were  born  wasted  and  gone  forever?  After  a  few  short  days  are 
fled,  when  the  enjoyments  and  toils  of  life  are  over,  when  our  relish 
for  social  enjoyment,  and  our  desires  for  returning  to  the  fountain  of 
life  are  most  acute,  must  we  hang  our  heads  and  close  our  eyes  in  the 
desolating  and  appalling  prospect  of  never  opening  them  again,  of  nev- 
er tasting  the  sweets  for  which  a  state  of  discipline  and  trial  has  so 
well  fitted  us. — These  are  the  awful  and  sublime  merits  of  the  question 
at  issue.  It  is  not  what  we  shall  eat,  nor  what  we  shall  drink,  unless 
we  shall  be  proved  to  be  mere  animals;  but  it  is,  shall  we  live  or  die 
forever?  It  is  as  beautifully  expressed  by  a  christian  poet — • 

Shall  spring  ever  visit  the  mouldering  urn  ? 

Shall  day  ever  dawn  on  the  night  of  the  grave? 

Here  Mu.  Owen  rose  and  said — 

Before  I  commence  the  opening  of  this  discussion  I  will  state  two 
axioms,  and  then  proceed. 

First  Axiom. — Truth  is  always  consistent  with  itself,  consequently, 
each  separate  truth  is  in  strict  accordance  with  every  other  truth  in 
the  universe.     Or  in  other  words — 

No  two  truths,  upon  subjects,  differing  the  most  widely  from  each 
other,  can  ever  be  in  opposition  or  contradiction  to  each  other. 

Second  Axiom. — No  name  or  authority,  whatever  may  be  its  nature, 
can  change  truth  into  falsehood  or  falsehood  into  truth,  or  can,  in  any 
v/ay,  make  that  which  is  true  to  be  false,  or  that  which  is  false  to  be 
true. 

For  truth  is  a  law  of  nature,  existing  independent  of  all  autho^it}^ 
Thus  it  is  a  law  of  nature,  that  one  and  one  make  two,  and  equally 
so  that  as  one  and  one  make  two,  two  and  two  make  four,  and  so  on 
cf  all  the  combinations  of  numbers. 

Now  the  united  authorities  of  the  universe  could  not,  by  their  fiat, 
ehange  these  laws  of  nature  and  determine  that  one  and  one  shall 
not  make  two,  but  three  or  any  other  number. 

Here  Mr.  Owen  begins  to  read  the  first  part  of  his  address. 

My  friends,  for  I  trust  we  are  all  friends,  we  meet  here  to- 
day for  no  personal  consideration;  our  sole  object  is  to  ascertain 
facts,  from  which  true  principles  may  be  obtained  and  introduced 
into  practice  for  the  benefit  of  the  human  race. 

The  discussion  which  I  am  about  to  open  between  Mr.  Campbell 
and  myself,  is  one  more  important  in  its  consequences  to  all  descrip- 
tions of  men,  than  any,  perhaps,  which  has  hitherto  occurred  in  the 
annals  of  history. 

It  is  a  discussion  entered  upon  solely  with  a  view,  as  T  believe,  to 
elicit  truth,  if  it  be  now  practicable,  on  subjects  the  most  interesting 
to  the  whole  family  of  mankind;  on  subjects  which  involve  the  hap- 
piness or  misery  of  the  present  and  all  future  generations. 

And  our  intention  is  to  begin,  to  continue,  and  to  terminate  these 
proceedings  with  the  good  feelings,  which  ought  always  to  govern 
tho  con>luct  of  tho>e  v/ho  soek  truth  in  singleness  of  heart,  and  with 
a  sincere  desire  to  find  it. 


DEBATE.  21 

liiiheno  assuredly  all  mankind  have  been  (rained  to  be  chiklren 
vjf  some  national  or  local  district,  and,  in  consequence  they  have 
been  made  to  acquire  errors  which  create,  over  the  world,  confusion 
of  intellect  and  a  necessary  fatal  division  in  practice. 

We  now,  however,  propose  to  develope  facts,  and  truths  deduced 
from  them,  through  the  knowledge  of  which  these  local  prejudices 
shall  gradually  disappear,  and  be  finally  removed. 

We  propose  further  that,  through  a  knowledge  of  these  facts  and 
truths,  a  practice  shall  be  introduced  which  shall  enable  all  to  become 
affectionate  and  intelligent  members  of  one  family,  having  new 
hearts  and  new  minds,  and  whose  single  object,  through  life,  will 
be,  to  promote  each  others'  happiness  and  thereby  their  own. 

To  attain  this  great  end,  we  shall  not  now  attack  the  errors  of  any 
particular  local  district,  for,  by  so  doing,  the  evil  passions  and  bad  feel- 
ings which  local  errors  engender,  are  aroused  and  brought  into  injuri- 
ous action;  but  universal  truths  shall  be  unfolded,  which  shall  destroy 
the  seeds  of  those  pernicious  passions  and  feelings,and,  instead  thereof, 
produce  knowledge,  peace,  and  good  will  among  the  human  race. 

In  furtherance  of  this  mightj-^  change  in  the  destinies  of  mankind,  I 
am  now  to  prove  "ihat  all  the  religions  of  the  world  have  originated  in 
error;  that  they  are  directly  opposed  to  the  divine  unchanging  laws  of 
human  nature;  that  they  are  necessarily  the  source  of  vice,  disunion, 
and  misery;  that  they  are  now  the  only  obstacle  to  the  formation  of  a 
society,  over  the  earth,  of  intelligence,  of  charity  in  its  most  extended 
sense,and  of  sincerity  and  affection.  And  that  these  district  religions 
can  be  no  longer  maintained  in  any  part  of  ^he  world,  except  by  keep- 
ing the  mass  of  the  peoj)le  in  ignorance  of  their  own  nature,  by  an  in- 
crease of  the  tyranny  of  the  few  over  the  many." 

It  is  my  intention  to  prove  these  all-important  truths,  not  by  exposing 
the  fallacies  of  the  scui-ces  from  whence  each  of  these  local  religions 
has  originated;  but  by  bringing  forth,  for  pullic  examination, the  facts 
which  determine  by  what  unchanging  laws  mpn  is  produced  and  his 
chiracter  formed;  and  by  showing  how  utterly  inapplicable  all  the  re- 
ligions, which  have  been  hitherto  invented  and  instilled  into  the  human 
mind,  are  to  a  being  so  created  ai)d  matured. 

It  will  be  Mr.  Campbell's  duty  to  endeavor  to  discover  error  in  this 
dcvelopemen' ,  and,  if  lie  shall  find  any,  to  make  the  error  known  to 
me,  and  to  the  pr.blic,  in  a  kind  and  friendly  manner. 

If,  however,  Mr.  Campbell  shall  not  detect  any  error  in  this  state- 
ment, but,  on  the  contrary,  shall  find  that  it  is  a  plain  developement 
of  facts,  and  just  deductions  therefrom,  and  in  strict  accordance  with 
all  other  known  facts,  and  well  ascertained  truths,  as  I  most  conscien- 
tiously believe  it  to  be;  then  will  it  be  equally  his  duty  to  declare,  to 
the  public,  this  truth  for  the  benefit  of  mankind. 

After  this  shall  be  done,  it  will  become  the  duty  and  interest  of  men, 
of  all  oth'^r  local  districts,  to  ascertain  the  truth  or  error  of  these  facts, 


^2  DEBATE. 

•and  of  the  consequences  to  which  it  is  stated  they  will  lead  in  prac« 
tice,  and  then,  in  the  same  kind  and  temperate  manner,  to  publish  in 
the  shortest  period,  after  such  examination,  the  result,  in  order  to  re- 
move error  and  establish  truth. 

It  is  only  by  this  just  and  equitable  mode  of  proceeding  that  truth 
can  be  elicited,  and  made  manifest  for  the  good  of  mankind;  that  the 
real  cause  of  disunion  and  misery  can  be  deterted  and  withdrawn 
from  .society,  and  that,  in  place  thereof,  a  deep  and  lasting  foundation 
can  be  laid,  to  establish,  forever,  among  all  people,  union,  peace,  char- 
ity, and  aifection. 

The  facts  from  which  I  am  compelled  to  believe  that  these  all- 
important  consequences  are  to  arise,  are : 

1st.  That  man,  at  his  birth,  is  ignorant  of  every  thing  relative  to 
his  own  organization,  and  that  he  has  not  been  permitted  to  create 
the  slightest  part  of  his  natural  propensities,  faculties,  or  qualities, 
physical  or  mental. 

2.  That  no  two  infants,  at  birth,  have  yet  been  known  to  possess  pre- 
cisely the  same  organization,  while  the  physical,  mental,  and  moral 
differences,  between  all  infants,  are  formed  without  their  knowledge 
or  Will. 

3.  That  each  individual  is  placed,  at  birtb,  without  his  knowledge 
or  consent,  within  circumstance^,  which,  acting  upon  his  peculiar  or- 
ganization, impress  the  general  character  of  those  circumstances  upon 
the  infant,  child,  and  man.  Yet  that  the  influence  of  those  circumstan- 
ces is  to  a  certain  degree  modified  by  the  peculiar  natural  organiza- 
tion of  each  individual. 

4.  That  no  infant  has  the  power  of  deciding  at  what  period  of  time 
or  in  what  part  of  the  world  he  shall  come  into  existence ;  of  Avhom  he 
shall  be  born,  in  what  distinct  religion  he  shall  be  trained  to  believe, 
or  by  what  other  circumstances  he  shall  be  surrounded  from  birth  to 
death. 

5.  That  each  individual  is  so  created,  that  when  young,  he  may  be 
made  to  receive  impressions,  to  produce  either  true  ideas  or  false  no- 
tions, and  beneficial  or  injurious  habits  and  to  retain  them  with  great 
tenacity. 

6.  That  each  individual  is  so  created  that  he  must  believe  according 
to  the  strongest  impressions  that  are  made  on  his  feelings  and  other 
faculties,  while  his  belief  in  no  case  depends  upon  his  will. 

7.  That  each  individual  is  so  created  that  he  must  like  that  which 
is  pleasant  to  him,  or  that  which  produces  agreeable  sensations  on  his 
individual  organization,  and  he  must  dislike  that  which  creates  in  him 
unpleasant  and  disagreeable  sensations;  while  he  cannot  discover, 
previous  to  experience,  what  these  sensations  should  be. 

8.  That  each  individual  is  so  created  that,  (he  sensations  made  upon 
his  organization,  although  pleasant  and  delightful  at  their  commence- 
ment and  for  some  duration,  generally  beccme,when  continued  beyond 
©certain  period,  without  change,  disagreeable  and  painful.     While, 


DEBATE.  23 

on  the  contrary^  when  a  too  rapid  change  of  sensations  is  made  on  his 
organization,  it  dissipates,  weakens,  and  otherwise  injures  his  physical,  • 
intellectual  and  moral  powers  and  enjoymeiits. 

9.  That  the  highest  health,  the  greatest  pn.gressive  improvements, 
and  the  most  permanent  happiness  of  each  individual  depend  in  a  great 
degree  upon  the  proper  cultivation  of  all  his  physical,  intellectual, 
and  moral  faculties  and  powers  from  infancy  to  maturity,  and  upon  all 
these  parts  of  his  nature  being  didy  called  into  action,  at  their  proper 
period,  and  temperately  exercised  according  to  the  strength  and  capa- 
city of  the'individual. 

10.  Tnat  the  individual  is  made  to  possei?s  and  to  acquire  the  worst 
character,  when  his  organization  at  birth  has  been  compounded  of  the 
most  inferior  propensities,  faculties,  and  qualities  of  our  common  na- 
ture, and  when  so  organized,  he  has  Iseen  placed,  from  birth  to  death, 
amidst  the  most  vicious  or  worst  circumstances. 

11.  That  the  individual  is  made  to  possess  and  to  acquire  a  medium 
character,  when  his  original  organization  has  been  created  superior, 
and  when  the  circumstances  which  surround  him  from  birth  to  death 
produce  continued  vicious  or  unfavorable  impressions.  Or  when  his 
organization  has  been  formed  ofinferior  materials,  nnd  thecircianstan- 
ces  in  which  he  has  been  placed  from  birth  to  death  are  of  a  character 
to  produce  sw^^mor  impressions  only.  Or  when  there  has  been  some 
mixture  o£good  and  bad  qualities,  in  the  original  organization,  and 
wjien  it  had  also  been  placed, through  life,  in  various  circumstances  of 
good  and  evil.  This  last  compound  has  been  hitherto  the  common  lot 
of  mankind. 

12.  That  the  individual  is  made  the  most  superiorofhis  species  when 
his  original  organization  has  been  compounded  of  the  best  proportions 
of  the  best  ingredients  of  which  human  nature  is  formed,  and  wjienthe 
circumstances  which  surround  him  from  birth  to  death  are  of  a  char- 
acter to  produce  only  superior  impressions ;  or,  in  other  words,  Avhen 
the  circumstances,  or  laws,  institutions,  and  customs,  in  which  he  is 
placed,  are  all  in  unison  with  his  nature. 

These  facts, remaining  the  same,  at  all  times  in  all  countries, are  the 
divine  revelations  to  the  whole  human  race.  They  constitute  laws  of 
nature  not  of  man's  inventioa;  the\  exist  without  his  knowledge  or 
consent;  they  change  not  by  any  effort  he  can  make,  and  as  they  pro- 
ceed, solely  from  a  power  or  a  cause  unknown  and  mysterious  to 
him,  they  arc  then  a  divine  revelation,  in  the  only  correct  sense  in 
which  the  term  can  be  applied. 

Considered  separately  and  united,  and  viewed  in  all  their  bearings 
and  consequences,  these  divine  laws  of  human  nature  form  the  most 
perfect  foundation  for  a  divine  moral  code — a  code  abundantly  suffi- 
cient to  produce,  in  practice,  all  virtue  in  the  individual  and  in  societ;/, 
suflicient  to  enable  man,  through  a  "correct  knov^'ledge  thereof,  to 
^'work  out  his  own  salvatioi:"  from  sin  or  ignorance  and  misery,  and 
to  secure  the  happines?  cf  his  whole  race. 

For  P?  the  first  law  te-tches  that,  as  all  men  are  created  hy  a  powei- 
jnysterious  and  unknown  to  themselves,  they  can  have  no  merit  or 


•^4  DEBATK. 

ilcmerit  for  their  original  formation  or  individual  organisation;  that, 
consequently,  the  pride  of  birth  or  superior  physical  form  or  of  intel- 
lectual capacity,  are  feelings  proceeding,  alone,  from  an  aberration 
of  intellect  produced  by  ignorance  and  therefore  irrational.  And  the 
second  law  teaches  us  that,  as  no  tAvo  infants  are  born  alike,  and  as 
they  have  no  knowledge  how  the  difference  is  produced,  we  oueht 
not  to  be  dis-plrased  or  to  blame  any  individuals,  tribe?,  or  people;  or 
to  be  less  friendly  to  them  because  they  have  been  made  to  differ  from 
us  in  color,  foi-m,  ox  features. 

The  third  law  teaches  »is,  that  as  each  individual,  at  birth,  may  be 
placed,  without  his  knowledge  or  consent,  within  circumstances,  to 
force  him  to  become  any  of  the  general  characters  now  known  to  exist 
in  any  part  of  the  world,  we  ought  not  to  be  displeased  with  those  who 
have  been  made  to  differ  from  ourselves  in  birth,  in  language,  in  reli- 
gion, in  manners,  in  customs,  in  conditions,  in  thinking,  in  feeling,  or 
in  conduct.  On  the  contrary,  we  are  taught  to  know  That  this  differ- 
ence, to  whatever  extent  it  may  proceed,  is  no  more  than  a  necessary 
effect  arising  from  the  general,  national,  and  district  circumstances 
in  which  they  have  been  placed,  modified  by  the  peculiar  organization 
of  each  individual,  and  that,  as  neither  the  organization  or  these  cir- 
cumstances were  formed  by  them,  to  be  surprised  or  displeased,  in 
consequence  of  their  existence,  is  a  certain  proof,  that  Ave,  ourselves, 
are  in  an  irrational  state,  and  influenced,  alone,  by  ignorance  of  our 
nature.  By  this  law  we  are  further  taught,  that  all  feelings  of  anger 
and  irritation  will  entirely  cease,  as  soon  as  we  shall  acquire  a  real 
knowledge  of  our  nature;  that  these  feelings  belong  to  man  only  du- 
ring his  irrational  state  of  existence,  and  that  when  he  becomes  en- 
lightened, and  shall  be  made  a  rational  being,  they  will  no  longer  be 
found  in  human  society.  Instead  of  these  irrational  fee-ing,  engen- 
dered solely  by  ignorance  of  this  law  of  our  common  nature,  we 
shall,  through  a  knowledge  of  it,  acquire  a  never-ceasing,  never-tiring 
practical  charity  for  the  whole  human  race;  a  charity  so  eflkient,  so 
sincere,  and  so  pure,  that  it  will  be  impossible  for  anyone,  thus  taught 
from  infancy,  to  think  ill  of,  or  to  desire  the  slightest  injury  to,  any 
one  of  his  fellow  beings. 

By  the  fourth,  fifth,  and  sixth  laws,  we  are  taught  that  a  knowledge 
of  (he  principles  contained  in  the  preceding  laws,  is  so  essential  to  the 
we!l  being  of  the  human  race,  that  it  is  ogai?!  and  again  reiterated, 
through  each  of  these  laws,  in  every  form  th(;  most  likely  to  make  the 
deepest  impressions  on  our  minds.  They  exj>regs,  in  language  which 
no  one  can  misunderstand,  the  ignorance  and  folly  of  individual  pride 
and  assi'med  consequences  on  account  of  birth,  religion,  learning, 
manners,  habits,  or  any  other  acquirement  or  qualification,  jihysical, 
intellectual,  or  moral;  and  give  an  entire  new  and  different  direction 
to  all  ourth'iughts,  feelingn,  and  action;-',  and  we  -hall  no  longer  con- 
.sider  man  formed  to  be  (he  ignorant,  vicious,  anri  degraded  being,  that, 
heretofore,  he  has  l;een  compelled  to  appear,  whether  covered  by  the 
garb  of  savc!ge  or  civili-ed  Yiic. 


DEBATE.  25 

Ti»e  sovenlh  law  teaches  us,  that  there  is  no  power^  and  of  course 
no  right  in  one  man  to  attempt  to  compel  another  to  like  or  dislike  any 
thing  or  any  person  at  his  bidding  or  command ;  for  this  law  shows, 
that  liking  or  disliking,  as  well  as  believing  or  disbelieving,  are  invc- 
Juntary  acts  of  our  nature,  and  are  the  necessary,  and  therefore,  the 
right  impressions  made  upon  our  senses.  Merit  and  demerit,  therefore, 
for  liking  or  disliking,  for  believing  or  disbelieving,  v>i\\  be  no  long- 
er attributed  to  man,  than  while  the  human  race  remains  in  an  irra- 
tional state.  Marriage,  prostitution,  jealous)^  and  the  endless  sexual 
crimes  and  diseases,  which  these  have  engendered,  have  ai'isen  solely 
from  ignorance  of  this  fundamental  or  divine  law  of  our  nature;  and, 
in  consequence,  real  chastity  is  unknown  among  the  greater  pan  of 
the  human  race;  but,  in  place  thereof,  a  spurious  chastity  exists,  pro- 
ducing insincerity,  falsehood,  deception,  and  dissimulation. 

The  eighth  and  ninth  laws  teach  us  the  necessity  for,  and  the  ad- 
vantages to  be  derived  from,  cultivating  and  duly  exercising  all  the 
propensities,  faculties,  and  puwers  with  which  nature  has  supplied  us, 
and  the  folly  of  permitting  any  one  oC  them  to  lie  dormant,  unused, 
or  uncnjoyed,  or  to  be  over-exerted  and  injured.  These  laws  thus 
teach  us  the  benefit  of  well  directed  industry,  the  evil  of  idleness,  and 
the  all-importance  of  temperance  in  the  use  of  each  of  our  faculties, 
physical,  intellectual,  and  moral,  and  the  lamentable  error  man  has 
committed,  through  ignorance,  in  every  department  of  human  society. 
He  has  divided  and  subdivided  the  physical  and  intellectual  faculties 
among  various  classes  of  individuals,  while  the  laws  of  our  nature  have 
determined  that  the  highest  happiness  human  nature  is  formed  to  ex- 
perience must  be  derived  from  a  temperate  exercise  of  all  its  powers 
of  enjoyment. 

The  tenth,  eleventh,  and  twelfth  laws  teach  us  by  unfolding,  in  the 
most  plain  and  obvious  manner,  how  the  varied  character  of  man  has 
been  formed,  what  practical  measures  must  be  adopted  before  man 
can  become  an  intelligent  and  rational  being;  that  he  must  be  trained 
and  educated  from  infancy  to  maturity,  altogether  dilferent  from  what 
he  has  been,  in  order  that  he  may  be  taught  to  acquire,  without  excep- 
tion, kind  feelings,  superior  dispositions,  habits,  manners,  knowledge, 
and  conduct ;  the  difference  between  them  being  in  variety  and  de- 
gree, but  never  in  kind  and  quality.  The  character  will  be  thus  al- 
ways formed  to  be  good  to  the  extent  that  the  natural  powers  will  per- 
mit it  to  be  carried;  but  as  we  have  been  taught,  by  all  the  preceding 
laws,  that  no  individual  can  form  any  part  of  his  natural  powers,  none 
will  be  blamed  or  will  sutler  in  consequence  of  possessing  incurable 
natural  defects,  but,  on  the  contrary,  all  will  have  pleasure  in  devis- 
ing and  applying  means  to  diminish  their  inconvenience.  By  these 
laws,  we  are  taught,  that  the  proper  training  and  education  of  the 
young  of  the  rising  generation,  is,  by  far,  the  most  important  of  all  the 
departments  of  the  societ*;^,  and  will  receive  the  first  consideration,  as 
soon  as  men  can  be  found  to  be  rational.  That  there  is  but  one  sim- 
ple principle  applicable  to  this  practice,  and  it  is,  to  remove  all  the 
ricious  circumstances  now  existing  in  the  laws,  institutions,  andcu?* 
3 


26  DEBATE. 

toms  which  man,  through  ignorance,  has  intrcducecl,  in  opposition  to 
the  laAvs  of  human  nature,  and,  in  their  place,  establish  virtuous  cir- 
cumstances, that  is  laws,  institutions,  and  customs,  in  unison  with  the 
divine  or  natural  laws  of  human  nature.  These  laws  teach  that  all 
human  wisdom  consists  alone  in  this  mode  of  acting,  and  that,  what- 
ever conduct  man  may  adopt  which  differs  from  it,  emanates  from  ig- 
norance, and  must  be  irrational. 

.Ajid  from  these  divine  laws  we  learn  generally,  that  man  is  now, 
and  ever  has  been,  a  being  essentially  formed  according  to  the  nature, 
kind,  and  qualities  of  the  circumstances  in  which  he  is  permitted  to 
live  by  his  immediate  predecessors.  That  when  these  circumstances 
arc  of  an  inferior  and  vicious  character,  man,  of  necessity,  while  under 
their  influence,  must  beconle  inferior  and  vicious;  and  when  these  cir- 
<umst;ances  are  of  a  superior  and  virtuous  character,  in  like  manner, 
while  under  their  influence,  he  must  become  superior  and  virtuous. 
The  great  business  of  human  life,  in  a  rational  state  of  society, 
.will  be,  therefore,  to  acquire  an  accurate  knowledge  of  the  science  of 
the  influence  of  circumstances  over  human  nature,  both  previous  and 
subsequent  to  birth ;  to  prepare  the  means  by  which  all  shall  be  taught 
to  understand  the  principles  and  practices  by  which  each  of  the  infe- 
rior or  vicious  circumstances,  surrounding  human  life,  may  be  with- 
drawn, in  the  shortest  time,  with  the  least  inconvenience,  to  all,  and 
replaced  by  others  which  shall  benefit  everyone. 

The  knowledge  of  this  new  code  will  thus  speedily  lead  to  a  new 
life,  in  which  all  men  will  be  regularly  trained  from  infancy,  to  ac- 
quire the  most  valuable  knowledge  with  the  best  dispositions,  habits, 
manners,  and  conduct. 

Under  this  new  dispensation,  their  characters  will  be  so  completely 
changed  or  new-formed,  that,  in  comparison  of  what  they  have  been 
and  are,  they  will  become  beings  of  a  superior  order;  they  will  be  ra- 
tional in  all  their  thoughts,  words,  and  actions. 

They  will  be  indeed  regenerated,  for  "their  minds  will  be  born 
again"  and  old  things  will  be  made  to  "pass  away  and  all  to  become 
new." 

,  This  in  our  day,  in  part,  but  more  fully  and  completely  in  the  next 
succeeding  generation,  shall  the  prophecies  of  the  partial  knowledge  of 
the  past  times  be  fulfilled,  not,  indeed,  by  disturbing  the  whole  system 
of  the  universe,  by  any  supposed  fanciful  miracles,  effected  in  oppo- 
sition to  the  unchanging  laws  of  nature,  but  they  will  be  accomplish- 
ed by  the  regular  progress  of  those  laws,  which  from  the  beginning, 
were  abundantly  sufficient  to  execute  in  due  time  all  the  purposes  of 
that  power  from  which  these  laws  proceed. 

The  principles  and  practice  thus  developed  of  the  new  moral  code, 
is  a  mere  outline  of  the  mighty  change  which  it  will  effect;  imperfect 
however,  as  it  is,  it  is  yet  sufHcient  to  afford  some  idea  of  theadvanta- 
fres  which  a  progress  in  real  knowledge,  derived  from  simple  facts  and 
almost  self-evident  truths,  can  give  to  the  world. 

These  twelve  primary  laws  of  human  nature  also  form  a  standard, 
by  which  moral  and  religious  truth  or  falsehood  can  be  unerringly 


DEBATE.  ^2) 

known;  for  as  truth  must  be  one  throughout  the  universe,  notwotruthss 
can  ever  b?.,  at  any  time  or  in  any  place,  in  opposition  to  each  other, 
and  tlierefore,  all  that  shall  be  found,  under  every  varied  comparison, 
to  be  in  unison  with  these  divine  laws,  must  be  true,  while  all  tiiat  is 
in  discordance  with  them  must  be  false.  By  the  application,  there' 
fore,  of  this  standard,  the  truth  or  falsehood  of  all  religious  and  moral 
codes  will  be  discovered,  and  the  utility  or  injury  of  all  institutions 
v.ill  be  easily  ascertained. 

Wore  we  now,  in  detail,'to  apply  this  divine  standard  of  trutli  to 
all  the  past  and  present  civil  and  religious  codes,  it  would  soon  be- 
como  manifest  that  the}''  have,  one  and  all,  originated  in  times  of 
great  darkness,  when  nien  were  too  ignorant  of  their  own  nature, 
;iud  of  the  most  simple  laws  of  nature,  generally,  to  detect  imj)osi- 
tion  or  error,  however  incongruous  or  contradictory  one  part  of  it 
might  be  to  another. 

That  these  religious  and  moral  codes  were  produced  at  a  period 
when  men  were  without  sufficient  experience  to  "understand  what 
manner  of  beings  they  were,''  and  when  the  wildest  and  most  in- 
coherent flights  of  the  imagination,  of  some  deluded  individuals, 
wfere  received  as  the  inspirations  of  some  single  or  compound  divini- 
ty. That  these  imaginary  inspired  individuals,  themselves  deluded 
by  an  overheated  imagination,  or  intending  to  delude  their  followers, 
succeeded,  at  different  times,  in  various  parts  of  the  earth,  in  ])ro- 
mulgnting,  by  force,  fraud,  or  ignorance,  the  most  unnatural  fables 
and  the  most  obscure  and  contradictory  doctrines. 

And  as  such  doctrines  and  fables  could  not,  at  first,  be  received, 
except  through  force,  fraud,  or  ignorance,  they  have  been  the  cause 
of  shedding  the  blood  of  the  most  conscientious  and  best  men  in  all 
countries,  of  deluging  the  world  with  all  manner  of  crime,  and  in 
producing  all  kinds  of  sutfering  and  misery. 

But  to  apply  this  standard  to  these  systems,  fables,  and  doctrine?, 
in  detail,  would  be  to  proceed  contrary  to  the  plan  laid  down  at  the 
commencement.  It  would  be,  to  arouse  all  the  ignorant  prejudices 
and  bad  feelings  which  these  institutions  have  implanted  in  the 
human  constitution,  at  so  early  an  age  as  to  induce  many  to  believe 
that  they  really  form  part  of  our  original   organization. 

Suffice  it,  however,  to  say,  that  these  fables  and  doctrines,  one  and 
all,  are  in  direct  opposition  to  the  twelve  primary  laws  of  human 
nature;  that,  consequently,  they  run  counter  to  nature,  and  gener- 
iiUy  make  virtue  to  consist  in  thinking  and  acting  contrary  to  nature; 
uud  vice,  in  thinking  and  acting  in  unison  with  nature.  Tiirough 
these  irrational  conceptions  of  right  and  wrong,  these  religious  laws 
and  institutions  have  filled  the  world  with  innumerable  useless, 
absurd,  or  horrible  forms  and  ceremonies,  instead  of  the  simple  prac- 
tice of  virtue  in  accordance  with  our  nature.  They  have  created 
such  a  multiplicity  of  folly,  confusion,  and  irrationality,  that  tliere 
is  no  one  "that  knoweth  or  doeth  what  is  right;  no,  not  one." 

For  instead  of  producing  real  knowledge,  they  perpetuate  ignor- 
ance; instead  of  creating  abundance,  without  any  fearof  Avant,  they 


2S  DEBATE. 

produce  poverty,  or  the  perpetual  fear  of  it.  Instead  of  pcrtBitting 
the  regular  exercit-e  of  the  propensities,  formed  by  nature  to  promote 
health  and  happiness,  they  force  them,  by  unnatural  restraints,  to 
Viecome  violent  passions,  which  interfere  with,  and  disturb  every 
bencMcial  arrangement  that  can  be  devised  for  the  amelioration  of 
?fOciety,  Thus  engendering  the  worst  feelings  that  can  be  implanted 
hi  human  nature,  instead  of  the  best.  They  produce  hypocrisy  and 
every  conceiveable  deception,  instead  of  sincerity  and  truth  without 
any  guile ;  anger  and  irritation,  instead  of  commiseration  and  kindness ; 
war,  instead  of  peace;  religious  massacres,  instead  of  universal  chari- 
try;  hatred,  suspicions,  opposition,  and  disunion,  instead  of  confidence, 
mutual  aid,  union,  and  atlection,  among  the  whole  family  of  mankind. 

And  thus,  by  these  contradictory  fables  and  doctrines,  with  their  in- 
numerable useless  and  deteriorating  forms  and  ceremonies,  the  earth 
has  been  filled  with  all  manner  o^ strife  and  confimon,  even  to  the  mad 
destruction  of  whole  nations  and  tribes,  creating  miseries  which  it 
would  exhaust  language  to  describe. 

And  so  long  as  any  of  these  fables  and  doctrines  shall  be  taught,  as 
(liivine  truths,  by  men  who  have  a  supposed  interest  in  their  promulga- 
tion, and  in  their  reception  by  the  ignorant  multitude ;  so  long,  we  are 
compelled  to  believe,  will  all  these  vicious  evils  prevail  and  increase, 

Jt  is  now  evident  to  me,  that  all  codes  or  laws,  to  be  beneficial  to 
mankind,  and  to  be  permanent,  must  be,  without  exception,  in  accor- 
dance with  all  the  divine  laws  of  human  nature. 

For  when  human  laws  are  opposed  to  divine  laws,  confusion,  crimes, 
and  misery  are  sure  to  be  produced.  We  have  seen  that  all  past  and 
present  human  laws  and  institutions,  are  in  opposition  to  those  laws, 
which  experience  has  now  ascertained  to  be  the  divine  laws  of  human 
nature,  and  they  have,  therefore,  undergone  continual  change  and  pro- 
duced continual  disappointment. 

When  men  shall  acquire  sufficient  wisdom  or  experience  to  induce 
them  to  abrogate  all  existing  laws  and  institutions  which  are  unnatu- 
f;al,  and  to  contend  no  longer  against  the  divine  laws  of  himian  na- 
ture, but  shall  agree  to  adjust  their  governments  and  institutions  sole- 
\y  by  those  laws ;  then,  and  not  before,  will  peace  be  established  on 
<^arth  and  good  will  among  mankind. 

It  is  the  popular  belief  which  prevails  in  all  countries  in  the  suppo- 
sed divine  authority  for  these  fables  and  doctrines,  that  alone  keeps 
laon  now  in  ignorance  of  their  nature,  of  the  divine  laws  of  which  it 
IS  organized  at  birth  and  conducted  to  maturity  and  death.  And  this 
popular  belief  is  produced  in  each  of  these  countries,  solely  by  the 
e!i  rly  and  long  continued  impressions,  forced  on  the  minds  of  the  pop- 
ulation by  the  most  unnatural  and  artificial  means. 

For  these  impressions  are  forced  into  the  young  mind  before  the 
intellectual  faculties  are  matured,  when  they  are  wholly  incompetent 
to  know  good  from  evil,  right  from  wrong,  or  truth  from  error. 

It  is  thus  that  children  are  compelled  to  receive  as  divine  truths  the 
fables  and  doctrines  prevalent  in  the  country  in  which  they  happen 
to  be  born  aiid  live.     It  is  thysthat  men  are" made  to  deride  and  vilify 


DEBATE.  29 

those  fables  and  doctrines,  in  opposition  to  their  own,  which  are  also 
taught  in  other  countries  as  divine  truths,  of  which  it  is  themosthein- 
ous  crime  even  to  doubt.  It  is  tlius  that  men  are  compelled  to  dislike 
and  hale  and  contend  against  each  other  even  to  death,  for  a  difference 
of  opinion  respecting  some  of  these  ianciful  fables  or  doctrines  which 
were  formed  in  them,  without  their  knowledge,  will,  or  consent.  And 
all  this  evil  and  misery  has  been  created,  solely,  for  the  supposed  ben- 
efit of  the  governing  few,  and  of  the  priesthood.  And  it  is  thus  that 
Pagans,  Gentoos,  and  Cannibals,  that  Hindoos,  .Chinese,  Jews,  and 
Mahometans  are  made  at  this  day ;  and,  my  friends,  it  is  thus, and  thus 
alone,  that  you  have  been  made,  and  that  you  are  making  your  chil- 
dren Christians. 

Mr.  Owen,  read  at  this  time  50  minutes,  and  required  a  few  minutes 
more  to  finish  this  part  ofkis^  manuscript. 

Mr.  Chairman  states,  that,  conformably  to  the  preliminaries  of  the 
dl'scussion,  the  addresses  of  the  disputants  must  be  co-extensice  in  dura- 
tion.    Mr.  CAJirEELi.  rises, 

Mr .  Chairman — At  this  stage  of  the  discussion  I  do  not  wish  to  occupy 
many  minutes  in  descanting  upon  the  method  of  debate ;  but  I  must  beg 
to  be  indulged  in  a  few  general  remarks  on  the  matter  or  the  allegataoi 
this  discussion,  and  tlie  method  adopted  by  my  opponent.  I  do  cherish 
the  most  kind  feelings  towards  Mr.  Owen.  I  am  sorry  that  controver- 
sial rules  require  me  to  call  him  my  opponent.  This  term  I  use  with 
perfect  good  will  towards  him.  I  am  satisfied  tliat  Mr.  Owen  is  doing 
that  which  he  conceives  to  be  just  and  right.  I  take  this  occasion  ex- 
plicitly to  declare  that  such  is  my  conviction.  At  the  same  time  I  am 
just  as  fully  persuaded  that  the  aberrations  and  mistakes  into  which  he 
lias  fallen  are  properly  referrable,  not  so  much  to  any  want  of  verity 
in  his  documents,  as  to  his  loose  and  illogical  reasonings  upon  what  he 
is  pleased  to  call  ^  fads''' ^nd.  Haws  of  nature.^'* 

My  friend  and  opponent  has  stated  some  facts  accordant  with  the 
experience  of  all  mankind.  To  discriminate  his  real  from  his  imagi- 
nary facts  is  not  now  my  object,  so  much  as  it  is  to  advert  to  the  method 
he  adopts.  His  manner,  rather  than  his  matter,  now  claims  my  atten- 
tion. His  manner  is  certainly  loose  and  declamatory ;  and  as  he  does 
not  exhibit  any  bearing  or  connexion  existing  between  his  allegata 
and  the  affirmative  propositions  which  he  intends  to  prove  by  tliem, 
he  necessarily  im.poses  upon  himself  as  well  as  the  audicjice.  There- 
fore, in  order  to  bring  the  allegata  and  probata  of  our  logical  disputa- 
tion (for  I  trust  this  is  to  be  a  logical  disputation)  in  a  more  orderly 
way  before  us,  it  will  be  necessary  for  me  to  advert  to  the  original 
propositions  which  have  been  mutually  acceded  to,  as  constituting  ths 
topics  of  the  discussion  at  present  before  us. 

Here  Mr.  Campbell  reads  the  propositions  tohich  Mr.  Owen  stood 
pledged  to  prove: — 

"to  the  clergy  of  new  orlea>:s. 

^Gentlemen — I  have  now  finished  a  course  of  lectures  in  this  city, 
ills  principles  of  which  are  in  direct  opposition  to  those  which  you  have 
been  taught  it  your  duty  to  nrench.  -  It  is  of  irjimense  importance  to 
'3^ 


30  DEBATE. 

the  world  that  truth  upon  these  momentous  subjects  should  be  now 
established  upon  a  certain  and  sure  foundation.  You  and  I,  and  all 
our  fellow-men,  are  deeply  interested  that  there  should  be  no  further 
delay.  With  this  view,  without  one  hostile  or  unpleasant  feeling  on 
my  part,  I  propose  a  friendly  public  discussion,  the  most  open  that  the 
city  of  New  Orleans  will  aftbrd,  or,  if  you  prefer  it,  a  more  private 
mseting;  when  half  a  dozen  friends  of  each  party  shall  be  present, 
in  addition  to  half  a  dozen  gentlemen  whom  you  may  associate  with 
you  in  the  discussion.  The  time  and  place  of  meeting  to  be  of  your 
ewn  appointment." 

«I  propose  to  prove,  as  I  have  already  attempted  to  do  in  my  lec- 
tures, that  all  the  religions  of  the  world  have  been  founded  on  the 
ignorance  of  mankind ;  that  they  are  directly  opposed  to  the  never- 
changing  laws  of  our  nature ;  that  they  have  been,  and  are,  the  real 
source  of  vice,  disunion,  and  misery  of  every  description;  that  they 
are  now  the  only  real  bar  to  the  formation  of  a  society  of  virtue,  of 
intelligenee,  of  charity  in  its  most  extended  sense,  and  of  sincerity 
and  kindness  among  the  whole  human  family ;  and  that  they  can  be 
no  longer  maintained  except  through  the  ignorance  of  the  mass  of 
the  people,  and  the  tyranny  of  the  few  over  that  mass." 

"With  feelings  of  perfect  good  will  to  you,  which  extend  also  in 
perfect  sincerity  to  all  mankind,  Isubscribe  myself  your  friend  in  a 
just  cause." 

"ROBERT  OWEN." 
^^Mrs.  Herries,  Chartres  si.  New  Orleans,  Jan.  28, 1828." 

Now,  said  Mr.  Campbell,  it  is  surely  illogical  to  say  that  what  will 
logically  prove  the  first  position,  will  logically  prove  the  second.  If 
each  of  these  positions  is  to  be  distinctively  asserted,  the  facts  and 
reasonings  supporting  each  must  be  as  distinctively  adduced.  Each 
position  i-equires  a  regular  induction  of  facts  and  documents  to  sustain 
it.  There  can  be  no  separation  of  argument  from  fallacy  by  the 
clear  simple  rules  of  pure  unsophisticated  logic,  if  we  deal  in  such 
loose  and  general  declamations.  Our  argumentation  might  thus  be 
drawn  out  ad  injimtum,  without  the  remotest  probability  of  ever  ar- 
riving at  any  logical  conclusion.  If  truth  is  to  be  elicitetl,  for  the 
Jove  of  truth  let  us  close  the  door  against  the  admission  of  all  extrane- 
ous and  irrelevant  matter. 

We  have  heard  some  positions,  called  "twelve  facts,"  or  "twelve 
fundamental  laws,"  stated ;  but  the  question  (logice)  is,  What  are 
these  "tv\  elve  facts"  to  prove?  IIow  are  they  logically  to  be  applied? 
To  the  first,  second,  or  to  all  these  five  positions?  I  must  reiterate 
that  what  may  logically  prove  the  first  position,  cannot,  ex  necessitate^ 
prove  the  last ;  and  that  such  facts  and  reasonings  as  may  prove  the 
last,  connot  prove  the  first.  We  must  have  a  regular  logical  connexioa 
and  dependance  between  the  allegata  eind  pi-ohata.  Without  this, 
how  can  our  hearers  or  readers  learn  (for  this  is  matter  for  the  press) 
how  much  logical  argument, how  much  fact,  bow  much  deoionstration 
'^s  been  c!icitcd  in  this  discussion^ 


DEBATE,  32 

I  now  state  another  preliminary  difficulty  or  objection  to  our  modus 
operandi,  which  a  feeling  of  self-respect  requires  me  to  have  removed. 
It  is  not  improbable,  from  the  turn  that  things  have  taken,  that  there- 
are  numbers  who  at  this  moment  misapprehend  the  true  object  of  this 
controversy.  From  a  letter  which  appeared  in  the  London  Times  last 
October,  it  had  been  stated  in  the  public  prints  in  this  city,  that  I  had 
agreed  to  meot  Mr.  Owen  for  an  object,  toto  ccelo,  different  from  that 
contemplated  in  my  acceptance  of  Mr.  Owen's  challenge. 

In  that  communication  I  was  represented  as  being  about  to  co- 
operate with  Mr.  Owen  in  an  attempt  to  expunge  the  abuses  of  all 
religions,  and  to  form  out  of  them  all  a  consistent  and  rational  religion 
ada])ted  to  all  ages  and  nations.  But  we  shall  permit  this  letter  to 
speak  for  itself: — 

"letter  in  the  LONDON  TIMES. 

"Sir — I  authorise  you  to  state  that  the  paragraph  which  appeared  in 
the  Times  and  some  other  London  papers,  a  few  days  since,  purporting 
to  give  a  detail  of  my  intended  proceedings,  and  which  was  copicdfrom 
the  Scotsman  newspaper,  published  in  Edinburgh,  teas  given  to  the 
public  without  my  knowledge,  and  that  it  is  incorrect  in  some  important 
particulars.  The  object  of  the  meeting  between  the  clergy  and  myself, 
in  April  next,  in  the  city  of  Cincinnati,  state  of  Ohio,  in  the  United 
States,  is  not  to  discuss  the  truth  or  falsehood  of  the  christian  religion j 
as  stated  in  the  Scotsman,  but  to  ascertain  the  errors  in  all  religions 
which  prevent  them  from  being  efjlcacious  in  practice,  and  to  bring  out 
all  that  is  really  valuable  in  each,  leaving  out  their  en'ors,  and  thus  to 
form  from  them  collectively  a  religion  wholly  true  and  consistent,  that  it 
may  become  universal,  and  be  acted  upon  conscientiously  ly  all?'' 

•■^Neither  is  it  my  intention  to  remove  finally  from  this  country,  as 
stated  in  the  Scotsman.  On  the  contrary,  I  have  pt/rposely  made  ar- 
rangements to  be,  without  inconvenience,  in  any  part  of  the  world  hi 
which  my  earnest  endeavors  to  ameliorate  the  present  condition  of  society 
shall  appear  to  be  the  most  useful,  as  I  do  not  entertain  the  least  doubt  of 
an  entire  change  being  near  at  hand,  in  the  commercial,  political,  and 
religious  polity  of  all  natians.''' 

"  The  very  small  amount  of  benefits  that  is  effected  for  the  great  mass, 
of  mankimi,  with  the  extraordinary  poivers  for  ensuring  general  pros- 
perity, now  possessed  by  society,  united  with  the  daily  groxcing  intelli- 
gence of  the  population  in  civilized  countries,  render,  I  think,  this  change 
not  only  unavoidable,  but  not  very  distant.'''' 

"ROBERT  OWEN." 

You  will  perceive  that  thiis  representation  of  this  discussion  is  very 
different  from  Mr.  Owen's  challenge,  published  in  New  Orleans,  upon 
which  the  debate  is  ba^ed.  I  now  put  the  question  to  my  friend  Mr. 
Owen  categorically,  whether  I  ever  did,  directly,  or  indirectly,  ac- 
cede to,  or  propose,  a  scheme  of  the  character  portrayed  in  this  letter? 
This  is  a  qp.estion  which  Mr.  Owen  will  soon  have  an  opportunity  to 
meet  and  a«svv-ei".  Mr.  Owen's  simple  affirmation  or  negation  en  this 
poittt  wiU  cleaf  up  the  whale  of  this  preliminary  ditliciillyj  and  exoner= 


32  BEBATlfi, 

ate  me  from  the  calumnies  of  one  of  the  editors  of  this  city,  .And 
while  on  the  subject  of  preliminary  ditficulties,  it  is  necessary  for  me 
to  remark,  that  there  can  be  no  developement  of  logical  truth  without 
the  nicest  precision  and  co-intelligence  in  the  use  of  our  terms.  It  is 
a  rule  of  logical  interpretation,  that  all  words  are  to  be  received  and 
understood  according  to  their  most  usual  and  known  acceptation ;  and 
if  there  is  to  be  any  co-intelligence  in  the  use  of  ienns  between  JMr. 
Owen  and  myself,  he  must  not  establish  a  peculiar  vocabulary  of  his 
own,  but  permit  me  to  understand  his  terms  according  to  their  usual 
and  most  ordinary  acceptation.  Let  me  not  be  supposed  destitute  of  a 
just  contempt  for  mere  crrdaZ  criticism  or  hypercriticism.  I  am  not 
contending  that  if  the  law  of  the  state  of  Ohio  should  say  that  whoever 
drew  blood  in  Cincinnati  should  sutler  death,  that  this  law  should  be 
interpreted  to  apply  to  the  case  of  a  surgeon  who  opened  the  vein  of  a 
man  who  fell  down  in  Main  street  with  a  tit.  But  1  do  contend  that 
between  Mr.  Owen  and  myself,  there  must  be,  in  the  course  of  this 
discussion,  (if  it  is  to  be  governed  by  polemic  laws)  a  co-intelligence, 
eo-application,  and  co-acceptation  of  such  terms  as  are  of  cai-dinal 
importance  in  the  questions  at  issue.  For  example,  the  terms,  divine^ 
dlmnity,  religion,  virtue,  ?noral  law,  created.  Creator,  &c.  <fec.  are  to 
be  found  in  the  christian  vocabulary.  These  terms  Mr.  Owen  uses  ; 
but  in  what  sense  ?  In  the  christian  acceptation,  or  in  a  private  inter- 
pretation of  his  own?  I  may  very  appositely  inquire  of  Mr.  Owen 
whether  he  has  not  a  peculiar  phraseology  of  his  own,  and  whether  he 
does  not  annex  a  very  different  meaning  to  these  terms,  divine,  dimiiity, 
rcUglon,  intellectual,  moral,  virtue,  vice,  &c.  from  what  he  may  ration- 
ally suppose  i§  my  acceptation  of  them  and  that  ofaZZ  other  christians? 
Is  it  candid  or  honest  to  use  our  terms  in  a  sense  different  from  that 
we  have  stipulated?  I  hold  myself  bound  to  render  the  most  precise 
definition  of  any  term  which  I  may  use,  when  called  upon  by  my  op- 
ponent; wherefore  I  apprehend  that  he  cannot  complain  that  I  should 
mete  out  the  same  measure  to  him,  and  insist  on  the  like  precision 
and  perspicuity  on  his  part.  If  Mr.  Owen  will  use  Bible  terms,  let 
him  use  tliem  in  the  Bible  sense,  or  tell  us  honestly  what  mean- 
ing he  attaches  to  them.  He  must  either  believe  m  the  Bible,  or  he 
conceives  its  language  superior  to  all  other  language,  or  he  would  not 
nnj»ose  upon  our  understanding  by  a  paj'ade  of  words,  well  approved 
in  the  vulgar  sense^  but  rejected  in  his  acceptation.  But  I  conhne 
not  this  inquiry  nor  these  remarks  to  Bible  terms  only,  but  to  all  the 
current  terms  in  religious  discussion,  morality  and  philosophy.  Every 
thing  depends  upon  precision  and  co-intelligence  in  the  use  of  terms. 
I  apprehend  it  is  altogether  unnecessary  to  elaborate  this  matter  any 
further.  Will  Mr.  Owen  have  the  goodness  to  explain  himself  in  *his 
particular?  Tlie  simple  naked  question  is,  Does  Mr,  Owen  use  cer- 
tain very  significant  terms,  such  as  those  specified,  in  the  commonly 
received  significance? 

I  would  app.'^al  to  the  geutlemen  who  moderate  this  discussion  whe- 
ther the  exceptions  I  h:u'o  taken  to  the  course  pursued  by  Mr.  Qw.-n, 
Ate  not  reaspnubicj  whether  the  qucfics  I  have  proposed  to  him  for 


DEBATE.  33 

solution,  are  not  pertinent  and  necessary;  and,  especially,  I  would 
request  them  to  decide  one  important  question  of  order,  viz.  Whether 
Mr.  Owen  is  not  logically  bound  to  show  some  logical  connexion  be- 
tween the  matter  he  reads  and  some  one  of  the  positions  he  has  under- 
taken to  prove.  The  same  matter  cannot  be  received  in  evidence  of 
each  position ;  it  must  apply  to  some  one  in  particular;  it  cannot  to  all, 
uziless  they  be  identical  positions. 

Here  it  vas  suggested  to  Mr.  Owen,  (whether  hy  the  Board  or  hy  Mr. 
CampheJl  the  Reporter  cannot  recollect,)  that  all  the  argvmcnts  ichick 
he  might  be  about  to  introduce  in  support  of  any  one  of  his  positions 
might  have  exclusive  relevance,  and  pertinence,  and  logical  connexiony 
with  that  single  position.  The  Board  thought  tJiat  Mr.  Owen  was,  logi- 
ce,  bound  to  exhibit  the  logical  connexion  and  dependance  between  his 
proofs  and  positions.  (  The  Reporter  believes  that  Mr.  Campbell  uttered 
the  last  sentence,  and  not  the  honorable  Chairman.)^ 

Mr.  Campbell  proceeded — As  matters  now  stand,  every  thing  is 
perfectly  intangible.  There  has  been  nothing  presented  that  mortal 
man  can  logically  prove  or  disprove — no  matter  whether  he  espouses 
the  affirmative  or  negative  of  the  proposition.  And  why?  The  why 
is  as  plain  as  the  way  to  the  parish  church.  The  why  is,  that  there  is 
not  a  single  quod  erat  demoti-strandum  logically  before  Mr.  Owen,  myself, 
or  the  audience.  It  must,  I  repeat,  be  obvious  to  men  of  the  plainest 
understanding  that  the  clear  and  simple  rules  of  unsophisticated  logic^ 
(indispensable  to  the  elicitation  of  truth  in  all  literary  questions,)  can 
never  be  brought  to  bear,  or  to  apply  in  the  present  vascillating 
state  of  the  premises.  In  this  cAaoiic  state  of  the  premises,  what  can 
Mr.  Owen's  twelve  fundamental  laws,  or,  as  he  calls  them,  facts,  prove, 
even  admitting  that  they  carried  along  with  them  internal  evidence  of 
their  own  absolute  verity. 

Now  were  I  to  admit  that  Mr.  Owen's  laws  contained  a  great  many 
facts,  and  this  I  am  by  no  means  unwilling  to  admit,  yet  how  can  I 
save  any  one  of  these  facts  from  the  general  wreck  which  must  await 
his  deductions,  if  he  will  not  place  himself  logically  in  my  power. 
Must  I  deny  all  Mr.  Owen's  philosophical  and  mathematical,  or  other 
scientific  facts,  in  order  that  I  may  place  myself  in  a  logical  predica- 
ment to  take  exceptions  to  any  two  out  of  the  whole  twelve  ? 

If  Mr.  Owen  attempt  to  prove  a  metaphysical  position  by  those 
arguments  which,  in  the  nature  of  things,  can  only  elucidate  a  truth 
in  physics,  hov/  can  I  join  issue  with  him?  How  can  this  be  expect- 
ed from  me?  The  corollary  of  the  whole  matter  is  this,  that  if  this 
matter  be  not  logically  discussed,  it  cannot  be  discussed  at  all  in  the 
manner  its  own  intrinsic  dignity  requires,  or  in  the  manner  which 
public  expectation  and  the  deference  the  disputants  owe  to  the  public 
would  seem  try  require.  And  if  Mr.  Owen  will  not  acknowledge 
himself  amenable  and  conformable  to  those  equitable  laws  which 
govern  and  control  all  argumentative  discussions,  'tis  impossible  for 
nie  to  dispute  with  him.  It  is  impossible  for  me  to  reply  to  any  thing 
he  may  advance  in  a  shape  so  loose,  so  desultory,  and  so  intangible, 
•The  honorable  chairman  so  decided.^— £rf. 


34  DEBATE. 

There  is  no  man,  and  perhaps  never  was  there  r^  man,  more  dis-' 
tinguished  for  moral  courage  than  Robert  Owen,  Let  this  moral 
courage  now  support  him;  and  let  him  boldly,  frankly,  explicitly,  and 
logically,  come  out  with  those  premises,  if  any  he  have,  which  I 
stand  here  prepared  to  combat.  But  if  Mr.  Owen  will  not  take  an 
affirmative  logical  position,  nor  sustain  those  which  he  promised 
to  sustain,  let  him  avow  it,  and  then  I  tt'ill  a.bandon  my  vantage 
ground,  and  take  affirmative  positions,  subversive  of  his  whole  scheme, 
which  I  think  are  as  logi^cally  immoveable  as  the  rock  of  Gibraltar. 

Mr.  Owen  well  knows  if  he  were  to  take  up  a  mathematical  posi- 
tion and  fortify  it,  he  would  laugh  at  and  contemn  every  other  weapon, 
but  mathematical  weapons.  He  would  exclaim  against  all  other 
proof",  illustrations,  or  reasonings,  save  mathematical  axioms,  de- 
ductions, and  demonstrations.  He  would  tell  me  that  I  might  as 
reasonably  expect  to  batter  down  mud  or  stone  walls  with  roses,  as  to 
adduce  Doctor  Darwin-s  "Loves  of  the  Plants"  in  refutation  of  a 
mathematical  hypothesis. 

Mr.  Owen  well  knows  that  a  mathematical  discussion  must  be  ar- 
gued mathematically — so  of  botanical,  geological,  and  astronomical 
questions,  and  so  on  throughout  the  whole  circle  of  the  sciences. 

Mr.  Owen,  in  his  essay  and  in  his  comments  upon  his  fundamental 
laws  of  human  nature,  has  brought  forward  mathematical  illustrations  ; 
but  does  he  expect  to  prove  to  your  minds,  the  fallacy  of  Christianity 
by  inathematical  demonstrations,  by  the  verity  of  those  laws  which 
establish  the  mathematical  properties  of  triangles  ?  I  contend  that  the 
grand  question  at  issue  is  a  question  of  fact,  chiefly  dependant  upon 
historic  evidence.  Now  can  we  take  a  pair  of  brass  co^passes  and 
measure  that  evidence  as  we  would  measure  the  degrees  of  any  given 
angle  in  mathematics;  or  by  addition  and  subtraction  prove  it,  as  we 
Would  a  question  in  arithmetic?  We  cannot  measure  historic  evi- 
dences as  if  they  were  so  many  mathematical  lines.  If  this  be  a  ma- 
thematical, anatomical,  or  botanical  question,  let  Mr.  Owen,  with  that 
candor  which  he  claims  as  so  peculiarly  and  almost  exclusively  his 
own — I  say,  let  him  at  once  openly  avow  which  of  these  it  is,  and 
?'^m,  perhaps,  we  may  be  able  to  discuss  its  merits,  either  mathema- 
tically, botanically,  or  physiologically.  I  aver  tliat  the  christian 
religion  is  founded  upon  facts,  upon  veritable,  historical,  incontro- 
vertible facts — facts  triable  by  all  the  criteria  known  to  the  courts  of 
law  in  the  ascertainment  of  what  is  or  is  not  established  in  evidence — 
facts  triable  by  all  the  historic  criteria  which  any  respectable  histori- 
an of  ancient  or  modern  times  has  ever  had  for  his  pilots.  These 
facts  on  which  the  christian  religion  is  predicated,  either  are  or  are 
not  susceptible  of  proof.  Let  Mr.  Owen  impugn  them,  or  put  me  to 
the  proof  I  say  again,  rather  let  him  do  this,  than  read  irrelevant 
matter,  or  loosely  declaim  against  every  thing  in  the  general,  and 
disprove  nothing  in  the  detail.  If  this  be  a  simple  question  of  fact^ 
it  must  be  tried  and  examined  as  such.  It  would  be  unjust  to  try  it 
before  any  other  tribunal.  Mr.  Owen  would  not  expect  me  to  ns- 
♦■■ertain  the  number  of  cubic  inches   in  any  given  tub  of  water,  if  he 


DEBATE.  35 

tequire  me  to  measure  it  by  a  pedlar's  ell — nor  could  he  expect  me 
to  measure  the  length  of  a  given  web  by  a  gallon.  Were  he  to  require 
me  to  prove  his  axiomatic  mathematical  truth  that  2  and  2  make  4, 
I  might  reply  that  this  was  axiomatic  or  self-evident,  and  there- 
fore incapable  of  proof,  unless  he  was  prepared  to  deny  that  this 
•whole  is  made  up  of  the  sum  of  all  its  parts.  But  suppose  he 
could  so  iiittiKBUvre  as  to  put  me  on  the  proof,  would  I  go  about 
it  in  like  manner  as  1  would  essay  to  prove  the  loculc  of  Washington's 
nativity,  or  as  I  would  essay  to  analyze  the  moral  qualities  of 
that  moral  hero?  Would  I  essay  to  prove  an  axiomatic  truth  in  math- 
ematics by  the  same  process  of  reasoning  which  I  would  adopt  to 
prove  a  topical  fact,  or  a  moral  truth.  My  caveat  is  that  this  is  purely 
a  question  of  fact,  subject  to  all  the  common  sense  criteria  by  which 
all  facts  ever  have  been  and  ever  must  be  tried,  and  that  it  is  not  tria- 
ble by  those  criteria  which  we  could  rationally  institute  and  recognize 
as  the  fair,  true,  and  legitimate  criteria  of  the  verity  of  mathematical, 
botanical,  geological,  or  even  moral  facts,  if  you  please.  'Tis  a 
naked,  simple,  historic  question,  and,  ex  necessitate  rci,  can  only  be 
passed  through  the  historical,  logical,  and  philosophical  crucibles. 
Mr.  Owen,  I  think,  cannot  deny  this.  As  a  lover  of  truth  he  is  bound 
to  declare  whether  he  conceives  me  obliged  to  defend  my  cause  by  his- 
toric and  veritable  evidence,  or  by  mathematical  demonstrations. 
Only  let  him  tell  me  what  are  his  rules  of  evidence;  what  species 
of  evidence  he  conceives  admissible  and  what  inadmissible :  and 
then  we  may  happen  to  light  upon  tangible  and  pertinent  premises.. 
But  as  matters  now  stand,  all  must  necessarily  be  air-built;  for  this 
plain  reason,  that  there  is  not  one  hair's  breadth  of  foundation  for 
either  of  us  to  erect  any  other  kind  of  superstructure  upon. 

My  friend,  Mr.  Owen,  must  perceive  that  here  is  neither  time, 
place,  nor  subject,  for  vain  empty  declamation.  His  own  tact,  dis- 
crimination, and  knowledge  of  the  world  and  its  concerns,  must  indi- 
cate to  him  the  necessity  of  our  mutually  confining  this  discussion 
within  its  legitimate  and  logical  bounds  and  precincts. 

Perhaps  1  have  elaborated  this  matter  to  tediousness ;  but  I  claim  a 
fair  start  in  this  race,  and  in  conclusion,  as  my  half  hour  is  out,  I 
call  on  Mr.  Owen  for  a  precise  and  technical  definition  of  his  terms — - 
and  for  an  explanation  of  the  misrepresentations  in  his  letter  to  the 
editor  of  the  London  Times,  if,  indeed,  that  was  his  letter. 
Here  Mr.  Owtn  rises  to  meet  and  ansu'cr  Mr.  Campbell. 

Mr.  Owen  said — 1  see  no  necessity  of  replying  at  present  to  any 
part  of  my  friend's  last  address,  save  so  much  as  relates  to  the  com- 
munication which  appeared  in  the  London  Times  newspaper.  In  re- 
gard to  that  letter,  I  have  only  to  say,  it  is  my  letter,  I  wrote  it,  and 
sent  it  to  the  press.  When  that  letter  was  written,  it  did  not,  nor  does 
it  now,  appear  to  me  that  I  stand  pledged  to  prove  the  fallacy  of  tiie. 
christian  religion,  separated  from  all  other  religions.  To  me  they 
all  appear  one  and  the  same  in  principle  and  in  gjeneral  practice,  ex~ 
cent  the  difference  in  the  rites  and  ceremonies,  which  I  deem  mere 
form?.     I  beljeve  tht'.t  irsy  vvords  arc  that  aJ^ religions  of-thetior?4aro 


36  DEBATE. 

founded  In  error— the  Christian  religion  is  embraced  in  the  word  rtS- 
Mr.  Campbell  should  not  presume  that  I  have  already  stated  all   that 
may  be  brought  forward,  if  more  shall    be   required.     I   think   Mr. 
Campbell   will  be  satisfied  after  a  little  while,   that  I  have  adhered 
closely  to  the  spirit  of  the  engagement.     When  I  shall  have  presented 
the  whole  of  my  views,  Mr.  Campbell  will  have  an  opportunity  of 
discovering  the  connexion  of  each  part  with  the  whole,  and  of  making 
a  reply  accordingly.     I  have  no  w  i;.h  that  any  thing  abstract  or  met- 
aphysical  should  make  its  way  into  this  discussion,   to   render   it  too 
complex  for   plain  men  to   understand.     Let  us  have  nothing  to  dis- 
tract our  attention  from  plain  simple  truth,  and  if  possii  Je,  from,  facts 
and  just  reasoning  from  them.     In  the  course  of  this  discus&ir  n  lean 
assure  Mr,  Campbell  thot  I  hove  not  the  least  desire  to   avail  myself 
of  any   advantage  which  might  pcssibiy    accrue  to  me  by  reason 
-of  our  having  different  vocabularies,  or  of  our  discordant  acceptation 
of  terms;  but  I  shall  pursue  a  straight  forward  path  to  endeavor  to  eli- 
cit truth,  and  shall  explain,  where  necessary,  the  meaning  which  I 
annex  to  my  letters.     As  it  would  be,  ho-v\ever,  unfair  to  expect  Mr. 
Campbell,  or  any  other  person,  to   reply   oft-hand  to  the   mass  of 
niatter  that  will  be  presented,  I  wish  him  to  take  home  my  rcanu^ 
script,  and  to  have  time  allowed  him  to  consider  them  at  liis  leisure. 
I  do  not  desire  to  take  any  advantage  in  the  present  discussion;  my 
sole  object  is,  if  possible  to  discover  truth  for  the  bLHifit  of  all. 

Here  Mr.  Owen  read  the  letter  to  the  editor  of  the  London  Times,  or  a 
part  of  it. 

Now,  said  Mr.  Owen,  I  believe  I  have  to  show  that  not  only  the 
Christian  religion  but  also  all  other  religions  are  founded  in  ignorance, 
&c,  if  such  be  the  case,  I  hope  to  make  the  truth  so  plain  that  all  may 
understand  it  and  derive  the  practical  benefit  from  it  which  it  is  niy 
sole  object  to  produce. 

Mr.  Campbell  rose  and  said — that  the  object  stated  in  that  letter 
was  to  elicit  all  that  is  valuable  in  each  religion  and  to  reject  all 
that  is  false.  Now,  if  it  be  Mr.  Owen's  object,  by  this  meeting,  to 
form  anew  religion  extracted  from  all  religions,  and  partaking  of  the 
excellencies  of  each,  and  rejecting  al  that  is  erroneous  in  each  of  them, 
lean  only  say  that  this  is  a  very  different  meeting  from  any  that  1  have 
ever  contemplated.  But  I  ask  Mr.  Owen,  continued  he,  did  I  agree 
to  such  an  undertaking? 

Mr.  Owen  s?id — Mr.  Campbell  agi-ecd  to  this  meeting  in  the  exact 
terms  of  my  challenge  to  the  clergy  in  New  Orleans  and  to  no  otlier. 
But  this  must  elicit  al!  that  is  true  in  the  principles  of  all  religions, 
and  thus  bring  out  all  that  is  perfect  in  each. 

Mr.  Campbell  adds — I  only  w  ish  it  to  be  distinctly  understood  that  I 
Iiave  never  even  conuive.d  at  a  convention  having  such  an  object  in 
view  as  stated  in  the  London  Times. 

Here  the  Han.  Chairman  rose  arid  stated — ^That  it  was  the  unani. 
mous  opinion  of  the  Board  that  the  disputant  holding  the  aftirmativc 
cfany  proposition,  should  distinctivelystatc  that  proposition;  and  when 


uited,  thnl  then  it  should  be  discussed  distinctive]}',  Tind  tuat  all  (he 
ariiiiments  or  demonstrations  adduced  should  be  connected  with  that 
s-inole  proposition,  until  nothing  new  could  be  offered — and  when  on*- 
f<f  the  propositions  was  thus  discussed,  the  second  should  be  treated 
m  the  same  manner,  and  in  tlie  order  stated.  In  the  discussion  of  the 
great  proposition,  whether  all  religions  are  not  founded  in  error,  the 
JiOard  would  suggest  that  the  di.-cussion  might  be  shortened  by  nar- 
rowing down  the  proposition,  which  could  be  done  by  substituting 
t-he  word  Christian  and  Jewish  religions  for  all  religions  in  the  world! 
In  this  way,  the  party  holding  the  negative,  might  bring  all  his  argu- 
l.7ient3  to  bear  upon  that,  particular  leligion,  which  he  v.  ished  toadvc- 
cate.  The  Board  have  no  idea  of  dictating  in  this  matter,  but  they 
iiicrel}"  wish  to  .suggest  that  the  discussion  might  be  shortened  by 
!t,in*owing  the  })roposition as  proposed. 

To  ikis  si'sgcdlon  of  the  Board,  Mr,  Oucn  replied — That  to  alter 
tiie  nature  oi"the  discussion  would  bo  rather  to  increase  the  length  of 
it.  If,  said  he,  I  prove  all  religions  to  be  erixsneous.Iprove  the  Chri?- 
(ian  religion  to  be  founded  in  error. 

Here  Mr.  Owen  commenced  reading  his  address. 

You  are  not,  however,  to  bo  blamed  on  this  accoimt,  any  i;aore  than 
the  Cannibals,  Gentoos,  or  Pagans.  You  and  they  have  been  plaoed, 
from  infancy,  without  your  knowledge,  Vv'ill,  or  consent,  within  cir- 
cumstances, not  of  your  formation,  which  have  made  each  what  they 
are,  and  all  arc  alike  objects  of  deep  commiseration  to  those  who 
have  been  permitted  to  discover  the  thick  darkncfs  of  error,  which,  at 
tliisday,  veils  the  most  yaluable  knowledge  from  men,  and  through  io-- 
norance  thereof  keeps  them  in  sin  and  misery.  And  it  is  the  univer- 
sal belief,  in  these  foblcs  and  doctrines,  thus  forced  into  the  infant 
iiiind,  tliat  is  now  the  only  real  obstacle  to  the  foi-matioa  of  a  soci- 
ety, over  the  earth,  of  intelligence,  of  charity  in  its  most  extended 
.&(^nsc,  of  uuliii.ited  sincerity,  and  of  pure  affection. 

Hitherto,  howevo-,  all  governments,  from  the  circumstances  i-n  which 
thoy  have  existed,  have  had  but  two  primary  olijects  to  attain  and  se- 
cure. Thelirst  to  keep  the  governed,  or  the  great  masi?  of  the  people 
in  the  greatest  possible  ignorance  of  human  nature,  and  the  second  to 
devise  safe  means  by  which  the  largest  amount  of  their  labor  could  le 
obtained  from  them  for  the  use  of  the  governing  party.  7"'he  first  ob- 
ject has  been  always  attained  by  the  aid  of  the  priesthood,  who  have 
lieen  appointed  to  instruct  the  people  in  some  of  these  fables  and  doc^ 
trines,  which,  however  they  rnay  differ  from  or  be  opposed  to,  those 
taught  in  other  countries,  all  governments  agree  to  call  the  true  reli- 
f(ion,  derived  immediately  by  some  revelation  or  other,  fr07n  their  chief 
divinity  or  divinities. 

By  these  means  the  faculties  of  memory  and  imagination  have  been 
highly  cultivated  in  those  countries,  which  are  deemed  the  m(»sl  civ- 
ilized, wliile  the  superior  intellectual  faculties,  v^'hen  applied  to  ac- 
quire a  correct  knowledge  of  human  nature,  have  been  held  in  no 
tfstiinaliien.:  but,  on  f<he  contrary,  their  cuhivation  for  thfs  purpose,  iiSs 
4 


3S  DEBATE. 

liccn  tliscoiirafred  by  every  unfair  meand  that  cunning  could  iuvenlt 
and  power  apply. 

And  the  success  of  these  measures  has  lieen  so  complete,  that  in 
all  countrieF,  at  this  day,  man  is  more  ignorant  of  himself  than  of  al- 
most any  thing  ehe  by  which  he  is  surrounded. 

Up  to  this  period,  howe\  er,  no  government  could  pursue  anj'  other 
course  with  safety  or  with  the  least  prospect  of  being  permanent. — 
The  circun)Htances  did  not  eNiirt  to  permit  them  to  do  it.  For  the 
population  of  tlie  Avorld  must  be  governed  by  force,  through  their  ig- 
norfijice,  or  by  great  justice,  intelligence,  and  good  feelings. 

There  is  no  permanent  stopping  place  between  these  two  extremes, 
nnd  the  best  disposed  governments  have  often  felt  this  truth.  Until 
/!ow  the  knov/Iedge  and  the  means  to  go\'ern  a  numerous  population 
J.hroT^gh  intelligence  and  f< flection  did  not  exist. 

Previous  to  any  successful  attempt,  it  was  necessary  that  experi- 
ence should  ccvelope  two  sciences,  first;  the  science  of  the  influence 
of  circup.istanccs  over  human  nature ;  the  second,  the  science  of  the 
means  of  creating  unlimited  wealth,  and  of  its  equal  distribution. 

By  (}je  knowledge  of  these  two  sciences,  properly  applied  to  prac- 
tice, all  men  may  be  easily  taught  and  trained  from  infancy  to  be- 
cronie  ini<illigcnt,  independent,  and  happy,  and  to  be  governed  without 
anv  diiiiculty,  through  their  afTection?. 

These  two  sciences  are  now  knov/n,  sufficiently,  to  be  applied,  with 
sr>ccei)S,  to  the  population  of  all  countries;  and  upon  investigation,  it 
ivill  be  found  to  be  the  interest  of  all  governments  to  prepare  the 
;3tie-iins,  v.ilhout  delay,  by  which  the  people  in  their  respective  cour 
tries,  may  be  taught  this  knowledge,  in  such  a  manner  that  all  shall, 
be  benefited  and  none  shall  be  injured. 

By  there  measures  being  adopted,  and  openly  and  hgnestly  made 
known  to  the  public,  all  collision  between  the  governments  and  pe'o. 
jde  will  bo  avoided;  all  attempts  at  future  revolutions  will  cease;  tb.e 
governors  and  governed  will  be  actively  engaged  in  this  good  ar/tl 
great  work;  mutual  confidence  will  be  acquired,  and  peace  and  good 
^•iil  will  every  where  prevail. 

Were  any  parties  so  ignorant  of  their  own  interest  or  happiness,  ns 
*o  desire  to  withhold  this  happy  change  from  their  fellow -beings,  they 
jcould  not  now  effect  it,  except  by  an  increase  of  the  tyranny  of  the 
tew  over  tlie  many. 

Fojf  the  knowledge  of  these  sciences  have  gone  forth,  never  again 
to  be  recalled,  or  to  become  unknown,  by  cny  efforts  man  can  make. 
They  are  nov/  actively  passing  from  mind  to  mind,  and  from  country 
tocounti'y;  and  no  human  power  can  stay  their  course,  until  they 
s]iall  pervade  all  countries  and  every  mind. 

Thus,  as  it  appears  to  mje,  have  1  proved  that  all  the  religions  of 
the  world  have  originated  in  error;  that  they  are  directly  opposed  to 
the  divine  unchanging  laws  of  human  nature;  that  they  are  necessa- 
rily the  source  of  vice,  disunion,  and  misery;  that  they  are  now  the 
only  obstacle  to  the  formation  of  a  society,  over  the  earth,  of  intelli- 
geuccj  of  charity  in  its  must  exteudeJ  sense,  audof  t^iucerity  ai?d  kind-- 


DEBATE,  SO 

ftS^*  among  the  whole  human  race.  And,  also,  that  those  di-?trict 
religions  can  be  no  longer  maintained  in  any  part  of  the  world,  ex- 
cept by  the  perpetuation  of  the  ignorance  of  the  mass  of  the  people., 
Sind  of  the  continued  tyranny  of  the  few  over  the  many. 
3Tr.  OiifCn  harniig  finished  reading'^  he  remarked,  that — 
la  consequence  of  the  remarks  which  had  fallen  fi'om  Mr.  Camp^ 
hell,  it  becomes  necessary  to  state,  generally,  that,  in  my  opinion,  it 
is  perfectly  useless  to  go  into  the  examination  of  (he  verity  of  any  or 
all  the  religions  against  whicii  I  am  contending;  for  if  I  can  show 
that  man  is  a  being  entirely  diderent  from  what  all  those  religions 
iissume  him  to  be,  I  apprehend  that  I  sh  ill  thereby  prove  all  that  is 
incumbent  on  me  to  establish.  And  I  trust  that  I  shall  be  able  to 
chovv'  to  this  assembly,  that  nian  is  a  being  to  whom  no  rcligioUj  ever 
yet  invented,  can  apply. 

Mn.  Campbell  rase  and  said— 

Before  the  discussion  int(M-mits,  I  should  like  to  make  a  few  PC- 
mark?.  I  fee!  much  interested  in  having  this  discussion  broiight  to  a 
satisfactory  issue.  Mr.  Owen  and  myself  have  given  birth  to  large 
and  liberal  expectations  from  this  dii^cussion.  There  are  a  great 
many  persons  who  honestly  doubt  the  truths  of  religion — and  these 
honest  sceptics,  who  are  without  sutlicient  evidence  to  determine  their 
minds,  have  come  hither  with  a  view  to  be  edified  by  the  discussion. 
Surely  then  we  have  an  object  of  great  importance  before  us, — What 
now  is  our  progress  towards  this  great  object?  Mr.  Owen  read  us  an 
essay  upon  what  he  calls  twelve  matters  of  fact  or  divine  laws  of  hu- 
man nature — suppose  now  we  were  to  admit  all  these  twelve  facts, 
does  this  admission  oblige  us  to  accede  to  ail  the  laws  and  deduc- 
tions he  may  superinduce  on  these  facts? — by  no  means.  Is  Mr. 
Owen's  loose  declamation  to  settle  or  unsettle  the  faith  of  any  one? 
lias  he  introduced  either  argument  or  proof?  Who  can  say  that  he 
has?.  Nevertheless,  it  appears  to  me,  that  ]\Ir.  Owen  really  thinks  he 
has  established,  in  evidence,  every  thing  which  he  has  undertaken  to 
prove.  I  have  a  strong  misgiving  that  Mr.  Owen  is  about  to  give  us 
a  view  or  theoi-y  of  the  world,  as  foreign  to  the  appropriate  subject 
now  before  this  meeting,  as  would  be  the  history  of  a  tour  up  the 
Ganges,  I  repeat,  that  there  are  in  this  assembly  some  doubting 
christians,  that  require  to  be  confirmed,  and  some  sceptics  to  be  cor- 
rected. To  the  confirmation  and  conviction  of  such  auditors,  all  our 
reasonings  should  tend.  All  this  time  I  should  have  been  proving  or 
disproving  some  position  bearing  upon  the  great  question  at  issue — 
Instead  of  this  I  must  hear  Mr,  Owen  reading  upon  a  variety  of  topics 
having  no  legitimate  bearing  upon  the  subject  matter  before  us. 

During  the  recess  before  us,  1  could  wish  that  the  gentlemen  mod- 
erators would  agree  upon  some  course,  and  compel  us  to  pursue  it. — 
Shall  I  be  permitted  to  speculate  abstractly  upon  the  possibility  or 
impossibility  of  any  h\iman  being  in  any  age,  having  the  power  to 
mvent  any  religion?  Will  it  be  in  order,  for  me  to  introduce  some 
affiriaative  propositions  in  case  ]Sh\  Owen  proceeds  to  read  as  he  has 


.10  i>EBATF. 

done,  essays  upon  human  nature,  civil  government,  oif  a  n'ew  order  of 
political  society.  1  think  I  am  able  to  prove  that  man  cannot  invent 
any,  even  the  most  extrsvagant  religion  in  the  world.  In  all  reli- 
gions I  conceive  iliat  there  are  certain  ideas,  fur  the  invention  oi 
which  man,  viewed  philosiphically,  cannot  be  Supposed  to  possess 
any  pov/ers.  Shall  1  be  at  liberty  to  prove  this  by  facts  equal  in 
strength,  to  say  the  least  of  them,  to  any  one  of  those  on  which 
Mr.  Owen  predicates  his  theory  of  human  nature,  I  merely  ask  for 
permission  to  take  this  course  on  condition  that  Mr,  Owen  refuses  to 
be  confmed  to  the  discussion  of  his  ov.'n  propositions,  if  I  am  permit- 
ted to  take  this  course,  I  will  attempt,  to  demonstrate  that  man  is  iii 
possession  of  powers  never  developed — never  even  glanced  at,  ill 
any  one  of  Sir.  Owen's  tweke  divine  laws.  I  will  endeavor  to  sho\y 
that  in  ail  religions  there  are  ideas,  terms,  and  phrases  so  supernatu- 
lal  that  no  hum?a  mind  could  originate  them,  according  to  any  sys- 
tem of  philosopiiy  taught  in  the  world.  If  this  pennission  cannot. 
Io;j;ieally  be  granted,  according  to  the  stipulated  lades  ofthe  discussion, 
lask  what  pr.rt  of  Mr.  Oven'.s  address  am  I  to  reply  to'.'  For  I  do 
confess  that  Mr.  Owen  has  not  presented  to  my  mind  any  thing  for 
Jt  to  take  hold  of,  having  any  urgumentative  bearing  upon  any  one  of 
liis  five  positions.  I  coniess  myself  too  obtuse  to  discover  the  logical 
bearing  of  what  he  has  read.  I  hope  upon  his  first  position  we  shall" 
be  able  in  the  afternoon  to  take  up  the  subject  in  a  more  logical  foriUr 
For  I  am  now  determined  to  present,  with  your  permission,  to  this  au- 
dience such  a  b^dy  of  evidence  as  shall  put  it  oiit  of  the  power  of  any 
honest  inquirer  to  doubt  the  tiulh  and  divine  origin  of  Christianity. 

Here  Mr.  Camphetl  stated  tluit  the  time  had  eojnred,  cmd  moved  cm 
adjournment)  which  U'ln-  carried.. 

Monday,  April  13^7/,  18*20. 

Afleruoor.. — The  Hon.  C/uiirman  rose  and  stated,  that  the  Moden:  * 
tors  had  feit  it  their  duty  to  re-examine  the  challenge  given,  and  the 
acceptance. — We  find,  said  he,  that  the  challenge  contains  five  di^- 
tinct  propositions,  separately  stated.  The  first  is,  that  all  religion.^ 
hctve  been  founded  in  ignorance.  It  is  the  opinion  of  tjie  Moderators 
that  the  discussion  this  afternoon  ought  to  be  confined  (o  that  propo- 
sition, until  the  subject  is  exhausted.  Then  the  second  proposition 
should  be  taken  up.  It  is  therefore  expected  that  the  discussion  this 
afternoon  will  be  foimded  on,  and  confined  to  this  first  proposition, 
viz.  "diat  all  religions  are  tbunded  in  ignorance," 

Mr.  Campbell  stated  to  the  Chainnun  that  Mr.  Oivcn  u-isked  to  be 
vifornied  tvhenhk  half  hour  expired. 

Mr.  Owen  rises  with  the  Chrvdian  Baptist  in  his  hand  eontaining  the 
particulars  ofthe  challenge  and  acceptance. 
Mh.  Owen  said — 

My  friend.^',  I  am  now  here  to  prove  that  all  the  religions  ever  known 
i>om  the  beginning  of  time  till  the  present  hour,  have  originated  in 
the  general  and  universal  ignorance  of  mankind.  I  conclude  that,  to 
do  this  at  this  period  would  Lc  uuiieccss^ry,  if  men  had  been  tauglit 


DEBATE:  vji 

f.o  know  what  n>anner  ofbeinjrs  (hey  wcre^  ho\v  they  v,-eie  formed  at 
birth,  Ptnd  how  their  characters  \scre  afcerwards  produced  for  tiioni. 
Had  this  knoAvlcdire  been  born  ^\•ith  rnan)  it  would  have  been  impossi- 
ble that  any  one  of  these  religions  could  have  existed  for  one  hour.     I 
shall  endeav^  to  show  that  man  is  a  being  entirely  ditTerent  from 
Avhat  he  has  been  supposed  to  be  by  any  religion  ever  invented,  and 
that  none  of  these  religions  apply  in  any  degree  to  a  being  formed  as 
man  is.     And  to  prove  this  we  require  the  aid  of  no  authority  derived 
from  testimony  from  the  darkest  ages  of  ignorance,  from  a   period 
of  the  world  when  no  reliance  can  be  placed  upon  any  doubtful  testi- 
raony.     We  have  on  the  contrary,  only  to  appeal  to  ourselves  and  the 
facts  which  exist  here  at  this  moment,  which  exist  wherever  human 
beings  can  be  found.     I  have  stated  as  a  fundamental  law  of  human 
nature  that  man,  at  birth,  is  ignorant  of  every  thing  relative  to  his 
own  organization — that  he  has  not  been  permitted  to  create  any  part 
of  his  faculties,  qualities  or  powers,  physical  or  mental.     Now  if  wc 
are  so  formed  that  we  have  not  any  kind  of  will  or  control  in  the  for- 
mation of  ourselves;  of  our  physical  propensities;  of  our  intellectual 
' faculties r.nd  qualities;  surely  we  cannot  be  held  responsible  forv.hat 
they  have  been  made  for  us.     IJow  can  an  infant  be  made  responsible 
for  that  of  which  it  was  entirely  ignorant?     Any  religion,  therefore, 
which  pre-supposes  man  bad  by  nature,  must  surely  be  founded  in 
utter  ignorance  of  human  nature.     I  do  not  imagine  it  to  be  necessa- 
ry to  take  up  much  of  your  time  in  proving  tliat  an  infant  at  birth  is 
quite  incapable  of  knowing  any  thing  ab«)ut  his  organization  or  natu- 
ral capabilities.  And  yet  his  character  and  conduct  proceed  essentially 
from  Ihem;  they  are  the  only  foundation  of  hjs  virtues  and  vices. — 
Over  the  formation  of  these,  howevcj-,  he  has  had  no  control,  nor  in 
the  forming  of  any  thing  that  belongs  tohinifclf    No  being,  therefore, 
so  created  can  ever  be  made  to  become  responsible  for  his  nature.     It 
IS  said  that  there  is  a  diflerence  between  men — and  this  is  true;  fur 
some  are  evidently  created  superior  and  some  inferior  in  certain 
natural  qualities;  but  whether  inferior  or  superior,  they  were  not  de- 
signed or  executed  by  the  individuals  possessing  them,  and  thev  cannot 
therefore,  deserve  merit  or  demerit  for  having  them,  or  be  made,  with- 
out great  injustice,  responsible  for  them.     Every  parent,  and  cvciy 
individual  who  has  the  power  of  observation,  know  that  there  are  nc 
two  persons  born  precisely  alike;  that  there  is  almost  every  kind  of 
variety  in  the  formation  of  the  human  being  at  birth.     Thev  know  also 
that  the  individuals  themselves  could  not  make  the  smallest  part  of 
this  difference,  that  the  children  could  have  no  influence  whatever  in 
giving  to  themselves  what  are  called  good  or  bad,  or  superior  or  infc» 
rior  qualities.     Let  us  suppose  two  infants,  one  the  best,  and  one  the 
worst,  in  nature.     As  neither  could  make  himself,  what  are  we  to  say 
respecting  each?  shall  we  praise  the  one  and  blame  the  other?  shall 
we  make  each  responsible  for  the  conduct  that  must  flow  frrm  these 
two  different  organizations,  if  left  to  themselves  without  culture?     I 
repeat,  did  either  iutant  moke  his  propensities  weak  or  strong,  supe- 
rior or  inferior?     If  not,  if  there  oyght  to  be  anv  diffeKncc   itk  our 
4* 


4'^  DEBATE. 

conduct  towards  tliese  iniants  as  they  grov.*  to  maturity,  it  ought  to  he 
siiown  in  our  greater  commiseration  tor  the  iiiierior;  this  ouglit  to  he 
-the  feeling  which  all  should  po^se^s^,  and  which  ail  v.jli  poesess  when 
thcv  shall  understand  what  manner  of  beings  they  are.  If  one  of  our 
species  be  made  inferior  to  the  other,  it  is  our  duty  aiM  our  interest 
not  only  to  conuuiserate  him,  but  to  endeavor  to  remedy  the  defect  of 
his  nature ;  and  when  v.e  shall  know  ourselves  we  shall  so  act,  because 
no  other  conduct  will  appear  to  us  to  be  rational.  Well,  then,  if  the 
infant  at  birth  did  not  make  himself,  and  if -the  difierence  discovera- 
h\e  between  infants  was  not  made  by  themselves,  surely  we  cannot 
say  that  the  infant  is  responsible  either  for  the  one  or  the  other.  I 
ffeel  it  unnecessary  to  take  more  time  to  prove  the  truth  of  these  two 
Jaws  or  the  obvious  deductions  \\hich  every  one  who  retiects  must 
draw  fiom  them.  And  if  these  things  be  as  I  have  stated,  all  reli- 
gions are  founded  in  error,  for  their  dogm.as  are  in  direct  opposition 
to  these  self-evident  truths  and  the  deductions  made  froni  them. — 
These  laws  of  our  nature,  then,  must  be  erroneous  or  all  religions  are 
untrue  and  founded  in  ignorance.  The  third  divine  law  of  our  nature 
is,  that  each  individual  is  placed  at  birth ;  without  his  kno\»--edge  cr 
consent,  within  the  influence  of  circumsttinces  which  operate  irresista- 
bly  upon  his  peculiar  organization;  and  these  circumstances  thus 
stamp  their  own  general  character  upon  the  infant  and  the  man;  yet 
The  influence  of  these  circumstances^ is  modified  by  the  peculiar 
©rganization  of  the  individi.al  subjected  to  them.  Now  I  do  not  svip- 
pose  that  it  will  be  necessary  to  enter  into  any  very  elaborate  argu- 
ment to  prove  this  law. 

Is  there,  I  ask,  in  this  varied  assembly,  composed  of  individuals  born 
m  so  many  diflerent  and  distant  countries,  one  individual  wlio  can 
say  that  he  determined  the  period  nhen  he  should  be  born,  oftrliom, 
m'  v'-hat  country,  and  who  sliould  be  his  instrucler?  Did  any  of  you 
determine  which  of  all  the  rcugionsof  the  world  you  should  be  taught 
U  believe,  or  whether  you  thouhl  be  born  a  prince  or  a  peasant? — 
Vfhether  you  should  be  well  or  ill  edacsted,  according  to  our  ideas  of 
education?  Or  is  there  any  one  here  who  can  suppose  it  possible  that 
he  has  ever  had  the  sliglitost  control  over  any  one  of  these  circun.- 
siances?  Many  individuals  of  this  audience  have  been  born  in  very 
diflerent  parts  of  Europe  and  America,  and  have  unavoidaTiiy  received 
rlicir  local  impressions  accoidingly,  |>ut  suppose  we  had  ail  been 
V;orn  amongst  a  tribe  of  thoroughgoing  Cannibals,  would  v;e  not,  in 
Vb  ;t  case,  have  been  sure  to  have  experienced  great  delight  in  killing 
end  eating  our  enemies?  But  if  we  had  been  taken  soon  after  our 
Virth  to  India,  and  been  taught  to  become  Gentoos,  how  many  of  us 
iiou](\  liave  resisted  acquiring  a  character  that  would  have  compelled 
v«  to  shudder  with  horror  even  at  the  idea  of  injuring  a  fiy  ?  Probably 
lift  one  in  this  a^icmbiy — I  imagine  no  one  will  doubt  it ;  and  if  true, 
ci<>es  it  not  prove  l:-eyond  all  doubt  that  we  are  not  the  formers  of  our 
own  chara'iter;  that  we  are  beings  irresponsible  for  what  we  are — 
i'vesponsible  for  our  feelings,  opinions  and  conduct?  Does  it  not 
^rove  that  ^ye  are  tl»e  rfed?  of  cnufies incsh'U'k  in  their  infxicncc? 


DEBA1"E  4S 

Who  amongst  lis  decided  that  he  should  be  taught  to  spcok  English, 
be  instructed  in  the  Christian  religiou  and  belong  to  his  particular  sect  ? 
If  we  had  happened  to  have  been  born  in  tlie  great  circle  of  AL.homed- 
anism,  what  would  have  been  our  character  compared  with  what  if 
now  is?  And  it  is  not  our  fault  or  our  merit  that  this  was  not  our  lot 
in  life.  No,  my  friends,  we  are  to  all  intents  the  effects  of  causes  to 
us  irresistible ;  and  when  we  shall  be  taught  to  know  what  manner 
cf  beings  we  are,  this  will  be  to  us  the  most  inestimable  of  all  knon-- 
ledge ;  it  will  enable  us  to  open  a  road  for  the  removal  of  all  the  poverty, 
ignorance,  disunion,  vice,  and  crime  which  every  where  abound;  it 
will  moreover  open  a  direct  i-oad  to  eaable  us  to  act  upon  the  rising 
generation  in  such  a  manner  that  there  shall  not  be  one  individimi 
trained  to  remain  inferior  in  society.  We  shall  discover  a  math- 
ematical mode  of  training  the  rising  generation,  by  which  they  shall 
be  prevented  from  receiving  one  error,  one  bad  habit,  or  acquiring  one 
injurious  passion.  Yes,  this  knowledge  of  ourselves  will  lead  us  to 
know  precisely  how  all  this  is  to  be  accomplished,  and  epceciiy  too. 
But  it  M'ill  ellect  yet  more ;  it  will  render  it  utterly  impossible  for  one 
human  being  to  become  angry  v>^ith  anotlier,  or  to  feel  any  irritation 
vr  displeasure  towards  any  one.  All  our  irritation  against  our  fel- 
iow-men,  arises  from  our  entire  ignorance  of  what  manner  of  beings 
we  all  are.  Where  is  there  any  just  cause  for  ange-  amongst  men  ? — -" 
Does  my  brother  difler  from  me  in  language,  color,  religion,  or  man- 
ners? Did  he  decide  upon  the  formation  of  any  one  of  those?  Does  he, 
in  consequence,  differ  from  me  in  .habits,  feelings,  conduct?  Was  he 
the  framer  or  is  he  tlie  controller  of  these  feelings,  habits  and  conduct? 
No,  these  have  all  been  forced  upon  him  in  like  manner  as  mine  have 
upon  me.  And  whenever  we  shall  become  only  slightlv  rational, 
there  will  be  no  longer  either  anger  or  irritation,  or  opposition,  or  dii- 
\mion,  among  the  human  family.  Are  not  the  principles  which  can 
produce  these  results  deserving  our  most  serious  investigatio"  ?  W'hen 
they  shall  be  fully  developed  and  well  understood,  there  v.ill  be  no 
longer  any  doubt  or  uncertainty  as  to  the  proper  conduct  to  pursue  in 
all  the  affairs  of  life.  No  fanciful  notions  under  the  nanse  of  any 
religion  will  be  permitted  to  divide  man  from  man  and  render  the 
whole  race  irrational  and  miserable.  la  your  commercial  proceed- 
ings an  entire  change  will  take  place.  A  knowledge  of  the  best  inter- 
ests of  society  will  introduce  a  new  practice  and  supercede  al!  attempts 
to  buy  cheap  and  sell  dear.  There  will  be  no  n  ere  covert  enmity 
amongst  these  who  are  now  by  their  training  and  education  endeavor- 
ing to  grasp  at,  and  monopolize  all  benefits  to  themselves.  Then  the 
heart  and  the  hand  v»'ill  be  always  open;  then  there  will  be  no  neces- 
sity for  any  one  to  spend  all  his  time  and  exert  SlII  his  iaculties  to  pro- 
vide the  means  of  existence  for  himself  and  family,  while  those  who 
tio  nothing,  or  worse  than  nothing,  live  upon  his  labor.  This  grievoiis 
«vil  will  altogether  cease.  The  fundamental  principle  of  human 
nature  stated  this  forenoon  was,  "tliat  each  individual  at  birth  is  so 
inganized  that  in  infimcy  he  is  liable  to  imbibe  false  and  ic-piriovs 
potions,  &c.  cr  their  opposite?,  and  tojctain  tbem  with  great  ieaucity. 


44  DEBATE. 

In  proof  of  this  we  laave  enly  to  notice  the  details  of  llio  measures  by 
which  sects  and  parties  and  conditions  of  mankind  are  Ibrnied  and  pro- 
duced. They  are  compelled  to  receive  the  iaiprepsions  from  the 
persons  and  circumstances  around  them ;  and  after  the  mental  and 
physical  habits  have  been  some  time  formed,  they  then  often  cannot 
part  with  them  again,  except  by  much  labor  and  ^ufFering.  Man  has 
heretofore  been  a  mere  passive  subject,  obliged  to  receive  any  impres- 
sions which  have  been  made  upon  iiis  senses ;  and  whatever  they  may 
be,  whether  good  or  bad,  true  or  false,  they  are  not  the  impressions, 
correctly  speaking,  of  the  individual,  but  solely  the  influence  of  exter- 
nal circumstances  acting  upon  an  organizaticyi  which  he  had  no  hand 
in  framing  and  which  he  docs  not  understand,  and  for  which,  therefore, 
it  would  be  an  act  of  the  greatest  injustice  to  reward  or  punish. 

We  have  been  taught  so  much  error,  and  have  gone,  in  consequence, 
so  far  astray  that  it  will  be  a  considerable  time  before  our  ideas  can 
be  made  consistent  and  rational ;  but  v\  hen  this  .shall  be  done  it  will 
be  discovered  that  there  e.vists  no  cause  in  nature  why  any  human 
being  should  suppress  the  expression  of  sensations  which  he  has  been 
compelled  to  receive.  When  we  shall  know  ourselves  truth  only  will 
be  the  language  of  mankind.  Neither  young  nor  old,  male  nor  female, 
v/ill  then  discover  any  reason  why  they  should  not  speak  their  thoughts 
"and  feelings  as  their  nature  compels  them  to  receive  them. 

It  is  man's  ignorance  of  his  nature  that  has  alone  produced  false- 
hood; all  the  falsehood  that  has  ever  existed  in  the  world  emanates 
dAecily  and  alone  from  this  source.  The  religions  of  the  v.'orld  pre- 
vent men  from  investigating  the  laws  of  nature,  they  give  quite  'a 
ditferent  direction  to  men's  thoughts,  and  render  them  unfit  to  com- 
mence a  calm  and  unprejudiced  investigation  of  themselves.  ''Know 
ihysell,"  was  the  most  valuable  precept  that  ever  ancient  or  modern 
oracle  has  delivered.  And  when  we  shall  all  be  taught  to  know  our- 
selves, then,  and  then  only,  can  the  world  become  intelligent,  virtuons 
and  happy.  There  is  nothing  to  prevent  the  immediate  conimence- 
inent  of  a  very  superior  and  hap])y  state  of  society  but  the  present 
vmiversal  ignorance  of  mankind  of  themselves.  When  you  retire  from 
this  meeting,  you  may  be  assured,  there  is  no  subject  which  can  occu- 
py your  thoughts  at  all  comparable  in  importance  to  the  serious 
investigation  of  what  you  yourselves  are.  This  is  a  subject  that  would 
be  fairly  open  to  every  one  except  for  the  early  prepossessions  which 
have  been  imbibed.  When  you  shall  be  released  from  the  errors  upon 
this  subject  that  all  religions  have  been  forced  into  the  human  mind 
you  will  be  relieved  from  a  state  ofdarkness  of  which  now  you  have  not 
the  means  of  forming  any  adequate  conception.  Now,  indeed,  you 
s?ee  nothing  as  it  is;  you  see  only  as  through  a  glass  darkly,  and  a 
glass  so  dark  that  no  rays  of  pure  light  can  pass  through  it. — \ll(t\f 
hour  otit^ 

Mr.  Campheli,  rises. 

Mr.  Chaiin)an — We  shall  again  indulge  ourselves  in  a  few  general 
strictures  upon  the  data  before  us.  With  regard  to  the  terms  in  which 
Mr.  Owen  has  couched  his  first  position,  \vc  have  a  few  remarks  to. 


jJEBATE.  4:j 

•t)iih\  Mr,  thvcji  Jistmc'Iy  asserts  that  all  religioRs  are  founded  in 
ignorance.  Whether  this  be  a  recommendation  or  disparagement  of 
uU  religions  is  a  question  of  doubtful  decision  from  the  Words  of  the 
position.  Let  us  try  this  position  with  a  reference  to  our  exi3ting  in^ 
stitutions :  all  schools  and  colleges  have  been  founded  and  predicated 
on  the  ignorance  of  man ;  all  testimony  has  been  prctlicated  on  the 
ignorance  of  man;  all  the  books  that  have  ever  been  printed  are  pre- 
dicated on  the  ignorance  of  man?  Are  not  the«e  facts?  But  does  tiie 
existence  of  these  facts  cast  any  opprobrium,  obloquy,  or  disparage- 
ment jipon  books,  human  testimony,  or  scm.inarics  of  instruction*— ■ 
Theee  terms,  then,  have  nothing  in  their  nature  or  import  calculated 
to  engender  a  prejudice  against  religion, 

I  do  believe  tkat  all  religion  is  predicated  upon  ignorance,  using 
fhat  term  according  to  its  legitimate  import.  And  this  very  consider- 
ation proves  the  necessity  of  religion.  If  men  were  perfectly  intelli- 
gent  with  regard  to  the  relat-ohs  in  which  they  stand  to  matter,  spirit^ 
a  kiture  state,  &c.  there  would  be  no  occasion  for  the  institution  of 
any  sort  of  religion.  Hf.''''  saith  a  distinguished  writer,  "our  reason 
were  always  clear  and  perfect,  unruffled  by  passion,  unclouded  by 
prejudice,  unimpairod  by  disease  or  intemperance,  we  should  necii 
3iO  other  guide,  in  physics  or  in  morals,  but  the  light  of  nature.  BuE 
every  man  tuids  the  contrary  in  his  own  experience;  that  his  reason 
is  corrupt  and  his  understanding  full  of  ignorance  and  eiTor;  and 
iience  is  derived  to  us  the  necessity  of  an  immediate  and  direct  reve* 
iation.  If,  then,  men  need  a  religion  at  al),  they  need  it  because  of 
their  ignorance.  It  was  instituted  to  remove  human  ignorance,  and 
the  necessity  of  supernatural  revelation  has  ever  been  predicated  on 
that  ignorance.  The  difficulties,  my  friend,  Mr.  Owen,  presents  on  th» 
subject  of  human  responsibility,  are  of  no  ordinary  magnitude.  The 
most  jn-ofound  philosophei-s  of  ancient  and  modern  times,  have  all 
differed  upon  this  knotty  point,  "How  far  does  necessity  affect  human 
character?"  But  Mr.  Ov.en's  argument  ascribes  every  thing  to  an 
irresistible  necessity;  which  necessity,  after  all,  is  the  operation  of  a 
blind  and  undesigning  Nature.  But  let  us  admit,  ft  r  the  sakeof  argu- 
ment, that  we  could  not  trace  how  far  we  are  the  creatures  of  necessity ; 
suppose  wc  were  to  fail  in  showing  how  far  we  are  irresistibly 
influenced  by  extrinsic  causes,  would  this  failure,  I  ask,  be  sufficient 
to  discredit  the  whole  body  of  evidence  which  establishes  the  truth 
of  Christianity?  How  many  necessarians  are  tl>ere  who  believe  in 
supernatural  revelation?  I  know  that  we  may  fall  so  deeply  in  love 
with  a  favorite  idea,  that  our  passion  may  transport  us  far  beyond  the 
limits  of  common  scn?e  and  sober  reason.'  But  if  weare  tobegoverned 
by  common  sense,  in  objects  of  sense,  let  us  learn  a  lesson  from  the 
experience  we  have  of  our  liability  to  err,  even  when  we  have  the 
evidence  of  sense.  Errors  may  exist  on  subjects  of  sensible  de- 
monstration, which,  tbougli  discoverable  by  the  senses,  often  elude 
detection.  It  is  an  axiom  in  mathematics,  that  two  parallel  lines, 
thougli  projected  ad  injiii'dum,  can  never  meet  in  one  point.  Now 
this  is  certainly  and  evidently  trues  Butv/hereis  the  man- living,  wh-^^ 


40  DEBATE. 

by  his  dye,  or  by  the  K.id  of  the  most  perfect  glasses^  can,  at  one  glanccj; 
decide  whether  any  seemin2;ly  parallels  are  perfect  mathemutical 
parallels  ?    You  might  draw  them  out  to  a  gieat  length,  and  yet  they 
iBTiight  not  seem  toapproximate  j  but  it  is  still  possible  that,,if  suflv 
ciently  projected,  they  mi'!:;ht,  at  some  remote  point,  form  an  angle. 
How  hazardous,  then,  with  our  imperfect  vision,  to  air.nh  that  any 
two  lines  are  perfectly  parallel.     And  yet  this  is  a  sensible  object, 
-and  an  object  of  which  we  take  cogiiizance  by  the  most  perfect  and 
delightful  of  all  our  senses.    Now  we  all  confess  that  there  are  inherent 
diiTiculties  in  the  ascertaimncnt  of  abstract  metaphysical  truths,  much 
more  ditficult  to  overcome  than  those  ditKculties  which  appertain  to 
sensible  objects.     As,  then,  our  mental  vision  is  still  more  imperfect 
than  our  corporeal  vision,  does  it  become  us  at  once  to  decide,  with 
an  air  of  infallibility,  a  question  purely  abstract,  or  to  affirm  that, 
in.  comparing  two  abstract  ideas,  they  do,  or  do  not  agree?    How  much 
more  irrational  to  predicate  a  whole  system  of  scepticism  upon  a 
dogma  of  one  metaphysical  school,  which  is  more  ditiicult  to  appre- 
hend than  the  paralieiism  of  two  given  straight  lines,  seemingly  run- 
ning in  the  same  direction?    Now  when  two  lines,  seemingly  parallel, 
are  presented  to  my  eye,  and  I  cannot  decide  by  a  mere  glance  of  the 
eye,  there  are  other  means  of  deciding  such  a  question,  which  cannot 
be  applied  to  a  question  purely  metaphysical;  for  there  are  no  scale 
nor  dividers  by  which  we  can  actually  measure  the  agreement  or 
disagreement  of  abstract  ideas.     If  now,  in  sensible  objects,  such 
tiifficulties  may,  and  do  occcur,  would  it  be  common  sense  in  me  to 
'conclude  that  an  abstract  metaphysical  position  is  at  variance  with 
experience  and  commen  sense,  becai'sc  I  cannot  set  about  to  prove  or 
disprove  it  as  I  would  set  about  to  prove  or  disprove  the  perfect  paral- 
lelism cf  rv»o  mathematical  lines? 

If  we  are  not  able  to  draw  the  line  of  demarcation  between  necessity 
and  free  agency,  are  we  therefore  to  upset  all  the  experience  of  man 
"in  relation  to  the  existence  of  a  God,  of  a  spiritual  world,  a  future  state, 
and  every  thing  connected  with  the  Christian  religion? 

But  v.e  have  facts  and  arguments  to  prove  that,  to  a  very  consider-, 
able  extent,  we  are  not  the  pure  creatures  of  circumstances.  My 
opponent  is  himscJf  a  living  refutation  of  his  own  doctrine.  He  was 
born  in  Great  Britain,  conssquently  Mas  bred  in  a  state  of  society 
very  different  from  that  which  he  is  so  anxious  to  induce.  Now  the 
question  is,  Did  his  early  circumstances  moke  him  such  a  man  as  he 
is,  or  originate  those  ideas  which  ho  is  now  divulging  through  Europe 
and  iimerica?  He  ascribes  every  thing  to  circumstances.  But  lie 
v'alks  of  happiness.  Now  let  me  ask,  lias  he  ever  seen  such  a  set  of 
circumstances  as  would  make  a  man  perfectly  happy?  How  did  he 
come  by  his  peculiar  ideas?  They  are  the  creatures  not  of  circum- 
fitances,  but  of  a  warm  and  overheated  imagination.  This  he  may 
never  see,  ov/ing  to  the  obduracy  of  that  hard-hearted  necessity  which 
presides  over  his  destiny,  I  am  willing  to  make  very  ample  con- 
cessions to  the  doctrine  cf  circumstances.  It  is  a  very  specious  and 
plausible  doctrine,  and  many  honest  minds  have  been  deceived  by  its 


DEBATE.  ..r; 

ptausibility.  The  curious  and  absurd  intellectual  aber-fetions,  the 
strange  mental  halluGinations  of  philosophy  and  syr^tom-niongers  are 
unaccountable.  Hobbs  reasoned  himself  into  a  psrfect  conviction 
that  there  was  no  such  thing  as  right  or  wrong— that  there  v.as  no 
moral  difference  in  actions.  IJuiriG  convinced  himself  that  there  was 
nothing  else  in  the  world  but  ideas  and  impressions.  Berkeley,  Bishop 
of  Cloyne,  thoroughly  persuaded  himself  tliat  matter  did  not  exist; 
and  he  framed  abea-.itiful  and  ingenious  theory,  of  the  fallacy  of  which 
there  was  no  convincing  him.  R^eed,  in  his  Essai/  on  the  Ilmnan 
Mind,  states  that  some  of  the  old  philosophers  (philosophists  I  should 
call  them)  went  so  fir  as  to  doubt  of  their  own  existence.  Descartes 
was  one  of  these.  He  would  not  believe  in  his  own  existence  until  he 
had  proven  it  to  his  own  satisfaction.  And  how  think  you  did  he 
prove  it?  VVhy,  said  be,  Cogito,  ego  sum.  Nov/  this  was  proof,  just 
as  illogical  as  if  he  had  said,  'I  have  an  eye  or  an  car,  and  therefore  I 
am.'  Yet  tliis  proof  satisfied  his  mind.'  It  is  said  of  Pyrrho,  the 
father  of  the  Elean  Philosophy,  that  so  incredulous  w^s  he  in  the  testi- 
mony of  his  senses,  that  he  would  not  get  out  of  the  way  of  any 
•ilanger,  however  iinn>inent;  that  his  friends  had  to  take  him  out  of  the 
v.ay  of  danger;'  f->r  lie  would  not  turn  av/ay  from  the  brink  of  a  pre- 
cipice. But  there  is  no  stopping  place  to  such  philosophical  reveries. 
It  IS  not  strange  that  Mr.  Owen  shordd  diverge  so  far  from  the  beaten 
track  of  common  sense.  Many  philosophers  have  done  solaefore  him. 
Some  of  them  have  gone  still  farther  than  he  His  case  is  by  no 
means  singidar. 

I  am  quite  willing  to  allow  that  there  is  great  speciousness  ia 
the  doctrine  of  necessity.  This  we  may  yet  find  necessary  to  expose. 
1  am  wiiling  to  concede  many  of  I\Ir.  dwen's  points;  such  as.  We 
«annot  help  being  born  black  or  v/hite;  we  cannot  choose  the  period 
or  place  of  our  birth,  nor  control  the  circumstances  of  our  nurture 
and^education.  B'lt  does  it  follow,  as  a  logical  conclusion,  that, 
because  all  men  did  not  create  thamselves,  ergo,  all  religions  are 
founded  in  ignorance.  This  would  seem  to  be  the  logical  tendency 
of  Mr.  Owen's  ratiocinations.  Godwin,  a  highly  gifted  writer,  runs 
at  random  pretty  much  after  the  same  fashion;  but  he  was  constrained 
to  stop  some  miles  on  this  side  of  materialism.  An  insuperable 
difficulty  occurred  to  him  in  the  doctrine  of  causation.  Godwin,  ia 
his  reasonings  on  causation,  discovered  that  it  was  impossible  for 
him  to  ascertain  what  degree  of  power  tliovght  exercised  over  the 
movements  of  matter.  After  exploring  the  whole  area  of  materialism, 
and  the  popular  doctrine  of  necessity,  he  discovered  that  it  was  most 
philosophic  to  mako  the  fjUowing  confessions  or  concessions : — 

"O/"  the  origin  of  the  faculty  of  thought,  we  are  wholly  uninformed. 
It  i^  far  from  certain,  that  the  jjhenomcnon  of  motion  can  any  whem 
exist  where  there  is  no  ihovght.  The  motions  of  the  animal  and  vegeta- 
ble systems  is  the  mo-^t  Inexplicahle  of  all  ^notions,  simple  or  comjleT. 
Thought  appears  to  be  the  medium  of  operation  in  the  material  system. 
Tlie  materialists  make  thought  the  efert  of  matter  or  motion  impressing 
tis^  but  are  ml  these  efecia  ci^ain  causes?  Consequently  thoj/ghthcccmes- 


U  DEBATE 

the  caufte  of  the  movements  and  changes  of  matter,  li  t  ate  uiucenajHi/ 
itnahle  to  discover  the  ground  of  necessary  connexion.  It  is  possible  that 
as  a  numerous  cLi9s  of  7notions  fuive  their  constant  origin  in  tkoirghf ; 
so  there  mat)  he  no  thoughts  altogether  unattended  with  motion.  There 
ere  buitipo  ways  in  u-hich  thought  can  be  excited  in  the  mind — \st.  by 
external  impressions ;  and,  2dly.  by  the  property  zrhich  one  thought  ex 
isting  in  the  mind  is  found  to  have  of  introducing  another  by  some  Unl- 
vnhioicn.''^* 

These  cardinal  points,  cUm\v  appreliended,  saved  him  from  the 
vortex  of  materialism,  and  alTard  some  wholesome  admonitions  to  our 
modern  wise  men  who  are  dressing  up  anew  the  long  exploded  doc- 
trines of  fate  and  materialism. 

But,  to  return  to  the  doctrine  of  circumstances;  we  have  proof, 
deduced  from  the  experience  of  every  man,  that  we  are  not  always 
Controlled  by  the  circumstances  around  us. 

Do  we  not  originate  new  ideas  giving  birth  to  new  systems?  Carry 
£he  influences  of  circumstances,  according  to  Mr.  Owen's  doctrine, 
out  to  its  legitimate  consequences,  and  we  must  cease  to  he  progres- 
sive beings — there^s  a  stop  put  to  our  progressive  improvability.  But 
it  behoves  Mr.  Owen,  before  he  can  establish  the  truth  of  his  positions, 
to  account  for  a  variety  of  principles  in  human  nature,  in  direct  oppo- 
sition to  his  whole  theory.     Of  these  we  shall  hereafter  speak. 

I  have  been  very  much  pleased  with  the  perusal  of  my  friend's 
■'•twelve  fundamental  laws  of  human  nature,"  which  he  handed  me 
during  the  intermission.  I  have  very  little  objection  to  any  of  thenj, 
?ave  that  which  undertakes  to  settle  the  amount  of  influence  wiiich 
the  will  exercises  over  our  belief  But  this  is  a  question  which  I  am 
not  about  to  agitate  at  present.  But  the  admission  of  Mr.  Owen's 
'■'facts"  does  not  involve  an  admission  of  all  the  reasonings  and  de- 
ductions superinduced  upon  them.  But  these  very  '-facts"  demon- 
strate that  Mr.  Owen  has  lost  sight  of  the  creature  man,  and  of  the 
relations  in  which  he  exists  and  acts.  He  never  takes  into  view  the 
intellectual  endowments  of  man.  No  analysis  of  the  powers  or  ca- 
pabilities of  the  human  mind  has  been  attempted.  'Tis  the  mere 
animal,  the  external  case,  which  is  the  mere  habitation  of  the  intelli- 
cent  principle,  which  engrosses  his  whole  thought  and  theory.  Al| 
that  Mr.  Owen  has  said  of  man,  might,  with  the  same  logical  propriety, 
be  affirmed  of  a  goat.  There  is  scarcely  one  of  these  twelve  laws 
that  is  not  as  true  of  the  irrational  part  of  the  animal  creation  as  it 
is  of  man.  According  to  these  "divine  laws  of  human  nature,"  man 
is  as  effectually  deprived  of  all  data  whereon  to  form  a  judgment,  or 
even  a  conjecture  concerning  his  primitive  origin  or  fntiue  destinVj 
as  is  the  horse  or  dog.  Now  in  laying  the  foundation  of  any  science 
or  theory  regarding  the  nature  of  man,  we  must  take  into  view  the 
whole  premises,  as  well  in  relation  to  mind  a.3  matter — to  things 
future  as  to  things  present.  Every  rational  theory  on  tlio  nature  of 
man  must  be  predicated,  de  rebus  spirituaJihus,  as  well  as  dc  7-ebjfs 
liaUir(dcbuS—]jpoii  liis  spiritual,  as  well  as  his  animal  cndov.'ment--; 
^Godwin,  vol.  i,  p.  401r-;.120. 


DEBATE.  40 

otherwise  a  theory  predicated  on  only  a  part  of  man,  must  be  defec- 
tiv^e,  and  at  variance  with  all  experience. 

Errors  of  this  kind  are  very  common  among  theorist?.  Each  of 
them  has  some  favorite  principle,  by  which  he  resolves  ever}^  thin.cr, 
and  to  which  all  his  reasonings  tend.  But  every  rational  theory  of 
man  nrast  be  predicated  upon  a  strict  analysis  of  the  whole  mar;, 
moral  and  physical — upon  an  analysis  of  his  mental  endo^v^ncnts  as 
well  as  his  physical  faculties — upon  an  analysis  of  every  thing  per- 
taining to  the  man,  soul,  body,  and  spirit  But  these  "twelve  facts'' 
only  prove  that  all  our  ideas  are  the  result  of  mere  sensation — that 
they  are  acquired,  accumulated,  and  imposed  by  tiw;  influence  of 
external  circumstances. 

We  may  yet  examine  whether  such  a  theory  can  be  predicated 
upon  the  principles  alleged.  Locke,  Hume,  and  all  the  mental  philo- 
sophers, have  agreed  upon  certain  premises.  Blirabeau  hiirssclf  agrees 
with  Locke  and  Hume.  They  all  agree  that  all  our  original  ideas 
are  the  result  of  sensation  and  reflection:  that  is,  that  the  five  sen.sc<» 
infonn  us  of  the  properties  of  bodies,  that  our  five  senses  are  the  only 
avenues  through  which  ideas  of  material  objects  can  be  derived  to  us; 
that  we  have  an  intellectual  power  of  comparing  these  impressions 
thus  derived  to  us  through  the  media  of  the  senses;  and  this  they  cal) 
reflection.  Admitting  this  theory  to  be  correct,  (Mr,  Owen  has 
doubted  it;)  but  if  it  be  correct  that  all  our  simple  ideas  are  the  result 
of  sensation  and  reflection-  how  can  we  have  any  idea,  tiie  archet3pe 
©f  which  does  not  exist  in  nature? 

But  the  question  is.  Whence  are  the  ideas,  which  we  call  religious, 
derived  to  us?  Neither  our  sensations,  impressions,  nor  their  combina- 
tions, have  ever  been  able  to  shadow  out  an  archetype  of  a  God  or 
Creator  producing  something  out  of  nothing.  All  our  ideas  coneern- 
-ing  creative  power  have  exclusive  reference  to  changes  vrroNglit  upon 
created  matter.  From  the  preceding  sketch  the  idea  of  changing  a 
shapeless  piece  of  wood  into  a  chair,  is  easily  derived  to  us — it  is 
simply  an  idea  of  a  change  wrought  upon  the  raw  material,  that  being 
created  to  the  hand  of  the  maker.  But  we  have  an  idea  of  God.,  of  a 
Creator,  a  being  who  has  produced  the  whole  material  universe  by  the 
bare  exhibition  of  physical  creative  power.  This  idea  we  contend 
can  have  no  archetype  in  nature,  because  we  have  never  seen  any 
thing  produced  out  of  nothing.  But  we  have  the  idea  of  the  existence 
of  this  creative  power.  It  is  to  be  found  in  almost  all  religions.  If 
we  appeal  to  traditionary  or  historic  evidence,  we  ?jhall  find  that  all 
nations  had  originally  some  ideas  of  the  existence  of  a  Great  First 
Cause.  But  tlie  difficulty  is — how  did  the  idea  onginate?  By  wmt 
process  could  it  have  been  engendered  i  Where  was  the  archetype  in 
nature  to  suggest  (consistently  with  the  analysis  of  Ihe  human  mind) 
Ihe  remotest  idea  of  a  Creator,  or  any  other  idea  concerning  spirivual 
things?  Locke  and  Kume  admit  the  nlmost  unbounded  power  .of  the 
imagination.  It  can  a]>stract,  compound,  and  combine  the  qualities 
of  objects  already  known,  and  thus  form  new  creations  ad  infinitu^r. 
^ut  still  it  b(>;rov/s  all  the  origijial  qr.alities  from  t^e  other  faculties 
5 


50  DEBATE. 

of  the  mind,  and  from  the  external  senses.     Imagination  can  roam 
at  large  upon  the  properties  of  animals,  and  by  abstracting  from 
one  and   adding  to  another,  and  thus  combining  their   respective 
qualities,  it  cremates  to   itself  images  unlike  any  thing   existing  in 
nature.   Hence  the  Centaur, the  Sphinx,  and  the  Griffin.   Butourideas 
of  all  the  constituents  of  these  creatures  of  imagination  are  derived 
from  our  senses  and  reflections.    There  is  no  limit  to  its  vagaries ;  for, 
as  the  poet  says,  it  can  most  easily  convert  a  bush  into  a  bear.     But  a 
inan,  some  say,  may  imagine  the  idea  of  a  First  Cause,  and  may 
originate  spiritual  ideas.     But  this  is  imjtossible  from  any  thing  yet 
known  in  experience  or  in  pliilosophy.     To  form  ideas  concerning 
spii-itual  things,  imagination  has  to  travel  out  of  her  province.     To 
form  the  very  first  idea  of  a  God,  she  must  transcend  the  visible  ma- 
terial world."  Nothing  so  fantastic  as  the  vagaries  of  imagination,  and 
yet  nothing  is  more  circumscribed.     My  imagination  might  picture 
vo  me  a  tree,  the  roots  of  which  are  iron,  the  stem  brass,  the  leaves 
ailvcr,  and  the  apples  gold;  but  if  I  had  never  seen  a  tree  growing  in 
the  earth,  could  1  possibly  have  conceived,  in  the  wildest  vagaries- of 
my  imagination,  an  idea  of  tiiis  wonderful  metallic  tree?    I  therefore 
conceive  that  it  devolves  upon  Mr.  Owen  (in  deducing  his  proofs  of  the 
first  position,  that   ^'all  religions  are   founded  in   the  ignorance  of 
man*')  to  show  that  we  possess  those  powers  which  can  enable  us  to 
reason  from  sensible  material  objects  up  to  spiritual,  immaterial  ex- 
istences.    It  behoves  him  to  show  that  ignorant  men,  or  men  in  the 
rudest  ages  of  the  world,  were  competent  to  invent  and  establish  re- 
ligion,  '^If  it  be  so  that  man  is  destitute  of  power  to  create  something 
out  of  nothing,  or  to  originate  the  fundamental  ideas  and  terms  found 
in  all  religions — if  he  cannot  clear  up  this  matter,  how  can  he  affirm 
that  all  religion  is  founded  upon  the  ignorance  of  men?     But  this  is 
not  all :  there  are  a  few  questions  which  I  now  beg  leave  distinctively 
to  propose  to  my  opponent  for  his  consideration.     I  will  furnish  him 
with  a  copy  of  them  for  his  examination  during  the  evening,  that  on 
the  morrow  he  may  see  the  necessity  of  going  more  philosophically 
to  work,  if  he  intend  to  debate  the  points  at  issue  at  all : — 

1.  Can  man,  by  the  exercise  of  his  mental  powers,  originate  lan- 
guage? And  even  supjjose  he  could  invent  names  for  external  sensible 
objects,  could  he  also  originate  the  terms  peculiar  to  religion,  for 
which  he  has  no  types  in  the  sensible  creation? 

2.  Must  not  tho  object  or  idea  exist  prior  to  the  name  or  term  by 
which  it  is  designated?  For  example,  the  term  "steam-boat,"  a  word 
invented  in  our  time — was  not  the  object  in  existence  before  this  name 
was  f ">und  in  our  vocabulary  ? 

3.  Must  not  the  idea  of  the  existence  of  any  particular  object,  be 
prior  to  the  idea  of  any  of  its  properties?  Or  can  we  conceive  of  tho 
properties  of  a  thing,  before  we  have  an  idea  of  that  thing's  existence? 

4.  IIow,  then,  do  we  become  conscious  of  the  idea  of  spirit,  our 
consciousness  bemg  limited  to  the  objects  of  sensation,  perception, 
find  memory;  and  consequently  all  our  movital  operafions  boin^  ne^ 
cessarily  confined  to  tho  same  objects? 


DEBATE.  51 

5,  Does  not  our  belief,  as  well  as  our  knowledge  and  experience^ 
depend  upon  our  mental  operations? 

I  choose  to  present  the  matter  in  this  form  in  order  to  elicit  from  my 
opponent  something  like  an  analysis  of  tJiepovrers  of  the  human  mind, 
which  we  must  have  soon  or  late  in  this  controversy,  if  either  of  us  will 
redeem  the  pledge  we  have  given  to  this  community.    [Half  hour  out.] 

Here  Mr.  Oircn  rises  and  states  that  the  period  kus  expired  for  which 
"-hey  can  he  permitted  to  occupy  the  hi/ilding  this  afternoon. 

Tuesday  forenoon.,  April  14/7/,  1S29. 
Mr*  Ovv'EX  rises — 

Gentlemen  Moderators — You  decided  yesterday  evening,  that  the 
part  of  the  subject  to  be  continued  by  me,  was  to  prove  that  all  reli- 
gions have  been  founded  in  ignorance.  It  v.as,  I  believe,  so  stated 
b)'  the  Chairman, 

I  last  niglit  received  some  questions  from  my  fiicnd,  3Ir.  Campbell ; 
but  discovering  that  they  are  not  appUcable  to  the  subject  matter  im- 
mediately before  us,  wo  will  pfjstjjone  the  consideration  of  them  until 
I  have  demonstrated  the  five  propositions  which  I  have  engaged  to 
prove.  Afterwards  I  will,  if  time  permi%  discuss  any  metaphysical 
question,  however  subtle.  But  as  j-on,  gentlemen,  have  decided  that 
we  shall  proceed  to  investigate  tr.e  points  agreed  upon  between  Mr. 
Campbell  and  myself,  I  feel  bound  to  abide  by  your  decision. 

My  friends,  I  3-esterday  pursued  this  point  through  four  of  the  fun- 
damental laws,  upen  which  I  rely  to  prove  all  1  have  undertaken  to  do, 
in  this  engagement  with  Mr.  Campbell.  I  will  nov/  proceed  to  the 
fifth,  viz.  "That  each  individual  is  so  created,  at  birth,  that  he  may  be 
compelled  to  receive  true  ideas  or  false  notions,  and  beneficial  or  in- 
jurious habits,  and  retain  them  v.ith  great  tenacity."  This  is  one  of 
the  fundamental  laws  of  human  nature,  which  may  properly  be  called 
a  divine  law;  no  man  created  it;  no  man  knows  how  it  was  created; 
it  exists  in  man  at  all  times,  wherever  he  may  be  found;  it  is  beyond 
man's  control;  and  I  conceive  that  that  Avhich  is  beyond  human  con- 
trol, to  be  truly  divine,  if  any  tluHg  can  be  so  called.  If  then  it  be  a 
law  of  our  nature,  that  infants  may  be  so  placed,  that  without  the 
possibility  of  resistance,  on  their  parts,  tliey  may  be  compelled  to  re- 
ceive rational  ideas  or  false  notions;  they  cannot  be  respon.-ible  for 
•what  they  are  thus  made  to  receive,  without  their  consent.  ^Vhen  we 
look  at  the  cormtenance  of  those  who  have  been  born  and  reared  in 
very  inferior  circumstances  of  life — of  those  wholly  devoid  of  educa- 
vion,  we  discover  at  once  their  ignorance,  before  they  speak.  The 
expression  of  their  countenances  assures  us, before  a  word  is  spoken, 
that  they  are  devoid  of  intelligence.  We  perceive  that  their  training 
and  instruction  have  been  entirely  neglected!  Aie  these  men  to  be 
responsible  for  the  neglect  which  they  have  experienced  ?  On  the 
other  hand,  let  us  observe  the  cor.ntenances  of  intelligent,  well  .educa- 
ted men,  and  we  shall  be  compelled  to  draw  the  conclusion,  that  they 
have  been  educated  amidst  circumstances  comparative! v  favorable  for 
the  dev^lopemeat  of  their  menial  faculties.     But  can  these  individu- 


OS  UEBATE. 

.'i's  clcson-e  merit  tor  being  .«o  [slaced  ?  Surely  man  has  always  beeh 
ill  Pfi-or  on  these  subjects.  The  cliaracter  of  the  varied  circumstances 
in  w}iich  thev  were  placed,  frem  infancy,  is  stamped  upon  the  express 
ston  and  features  of  both.  Tliey  were  made  what  they  are,  by  mea- 
s-ires  adopted  by  persons,  over  whom  they  had  no  control,  and  by  a 
power  of  which  they  were  ignorant. 

j\iy  friends,  whenever  you  shall  consider  these  things,  rationally, 
vou  will  discover  that  not  one  of  the  religions  which  has  ever  been 
invented,  or  forced  upon  mankind,  apply  to  a  being  who  is  thus  or- 
tiaiiized.  Fortunately,  for  our  posterity,  we  have  now  discovered  that 
we  are  so  created  that  the  adults  of  this  or  any  subsequent  generation 
j>-.:.y  form  the  character  of  their  successors,  to  attain  high  physical 
;nu\  mental  excellence;  and  through  this  knowledge  we  shall  soon 
learn  to  do  ji!;?tice  to  human  nature.  We  shall  not  continue  as  we 
.iiave  heretofore  done,  to  find  fault  with  human  nature,  because  our 
parents  have  allowed  us  to  be  trained  in  all  kinds  of  ignorance  and 
Lad  feeling.  No,  Ave  shall  discover  that  we  are  the  efiects  of  causes 
;;S  certain  and  known,  as  any  efiects  that  ever  man  traced  up  to  the 
known  and  ascei'tained  causes. 

When  v.e  shall  learn  to  know  ourselves;  when  we  shall  no  longer 
I'cmain  in  ignorance  of  what  manner  of  beings  we  are ;  then,  and  th6n 
only,  shall  we  know  how  to  estimate  the  value  and  importance  of  a 
liuman  being  at  birth;  they  wiil  be  no  longer  neglected  in  infancy. 
We  Siiall  be  conscious  of  tlie  necessity  which  exists,  to  give  (he  great- 
^t  attention  to  the  formation  of  their  ideas,  habits,  and  characters, 
'>omihe  commencement  of  their  existence.  Then  we  shall  discover 
'■he  certain  method  whereby  to  make  our  infants  the  most  superior  of 
iiuman  bcihgs — superior  in  ideas,  in  habits,  in  manners,  in  disposition, 
iind  in  morale-^ — superior  in  every  thing  calculated  to  improve  the 
condition  of  society.  If,  however,  these  new  arrangements  were  now 
in  the  full  tide  of  successful  experiment;  if  they  were  now  even  actu- 
ally consummated,  and  their  happy  effects  experienced;  I  would  not 
i  onscientiously  attribute  one  particle  of  praise  or  blame  to  the  indi 
viduals  who  had  been  (he  most  prominent  agents  in  bringing  about 
.rtieh  a  revolution.  No,  my  friends,  we  might,  with  equal  justice,  at- 
tfibute  merit  to  the  coat  which  1  now  wear,  because  it  is  black,  as  to 
the  individval  to  whose  lot  it  may  fall  to  bring  about  this  new  order  of 
iitings.  ^Vc  can  paint  any  infant  black  or  white,  in  character,  by  our 
<r.re  or  neglect:  but  who  shall  blame  or  praise  the  infant  for  what 
'-•'thers  perform  for  him.'  and  not  err?  No;  when  once  the  full  truth 
upon  thi.s  suliject  shall  be  understood  and  appreciated,  all  irrational 
praise  and  blame,  all  those  unkind  feelings,  m  hich  the  present  system 
generates,  will  no  longer  exist;  there  will  not  be  a  single  motive  for 
a  harsh  fcelinf!;  amongst  the  whole  race.  Why,  my  friends,  we  have 
been  told  (and  ihi.t  truly,  too,)  that  the  greatestof  all  virtues  is  charity- 
But  what  kind  of  charity  ?  Is  it  a  charity  for  those  who  happen  to  bo 
plarod  ii)  like  circumstances  with  ourselves?  Is  it  a  charity  for  oui 
<nvn  |)ar(icular  sect  or  party  ?  No;  the  cliaracter  which  is  required  to 
Ibvm  this  virtue,  can  b'i  derived  only  from  (his  kno\\  ledge  of  ourselves, 


DEBATE.  fiO 

ani^  through  this  knowledge  it  will  become  irresistible  nhcl  universal; 
it  will  be  a  pure  iinalloyeci  charity,  extending  to  the  whole  human  race. 
Compare  now  this  charity,  which  excludes  not  one  human  being  that 
ever  has  been  born,  with  the  charity  which  now  exists  in  the  world. 
And  why  has  not  this  charity  been  coeval  widi  our  race?  Why,  sim- 
ply, because,  from  the  beginning  of  time,  we  have  been  kept  in  the 
dark;  because  all  manner  of  foul  play  has  been  employed  to  make  anil 
to  keep  us  irrational,  and  to  prevent  us  from  knowing  any  thing  about 
ourselves. 

Whenever  a  spirit  more  ardent  than  that  belonging  to  the  ordinary 
i^ee  of  mortals,  attempted  an  investigation  of  moral  and  social  dis- 
eases, there  has  ever  been  a  government  and  a  priesthood  at  hand  to 
say  to  them  in  a  voice  of  thunder,  "Trespass  not  upon  our  preroga- 
tives; advance  not  one  step  in  that  direction  without  our  permission; 
know  you  not  that  the  people  must  be  kept  in  the  dark?"  But,  my 
friends,  how  beautiful  are  tlie  simple  truths  of  nature!  They  require 
no  preaching,  Sunday  after  Sunday,  year  after  year,  generation  after 
generation,  to  prove  that  they  are  true.  A  half  dozen  sermons  upon 
religion  and  morals  would  be  quite  suillcient  to  enlighten  all  who 
mig^it  hear  them.  This  plrtn  of  proceeding  would  certainly  save  a 
great  expense  of  time  and  money,  and  be  a  great  gain  in  many 
important  points  of  view  to  ihe  public.  But  do  not  suppose  that  I 
wish  to  excite  one  angry  feeling  against  the  priesthood.  Thej''  are  a 
class,  formed  like  all  other  classes,  by  the  circum.stances  of  tlie  soci- 
eties in'which  they  live,  and  are  no  more  culpable  than  any  other 
portion  of  any  other  society.  I  have  several  friends,  whom  I  highly 
esteem,  who  are  ministers,  not  of  one  but  of  all  the  sects  generally 
known  in  Europe — men  whom  I  believe  to  be  strictly  conscientious; 
and  with  some  of  these  in  particular  1  live  on  terms  of  groat  intimac}^, 
and  feel  a  great  regard  and  affection  for  them  personaily.  I  have 
two  brothers-in-law  who  are  christian  ministers,  and  we  have  always 
had  a  sincere  friendship  fjr  each  other.  I  cannot  blame  them  or  other 
ministers  of  religion,  for  being  made  what  they  arc.  I  feel  the  in- 
justice of  attributing  to  any  of  them  individually  the  errors  of  their 
sects,  or  the  evils  wliich  they  create.  The  rcsponsibiliiy  winch  I 
have  assumed  in  my  continued  earnest  endeavors  to  subvert  all  the 
religions  of  the  world,  and  thereby  deprive  many  individuals  of  their 
present  only  mode  of  support,  has  been  always  one  of  serious  con- 
sideration. It  has  occupied  much  of  my  thoughts.  I  have  been  most 
anxious  to  discover  a  safe  and  secure  mode  to  prevent  priests,  lawj^ers, 
physieianfe,  or  merchants  being  injured  personally  by  the  change,  in 
mind,  body,  or  estate^  I  know  that  the  time  has  now  arrived  when 
this  change  (tremendous  as  it  may  and  must  appear  to  those  who  are 
not  prepared  for  it)  must  take  place !  and  take  place  too  rapidly,  my 
friends,  unless  we  can  beforehand  infuse  so  much  charity  as  to 
})rom])t  us  to  the  adoption  of  the  means  by  which  the  present  indivi- 
duals in  these  classes  may  be  supported  as  long  as  thev  live.  But 
1  am  not  wiUiout  consohition  even  upon  (his  subject.  The  peculiar 
circumstances  in  which  I  have  been  placed,  (circumstances  which 
5* 


:A  DEBArr. 

J  may  hereafter  explain  if  necessary,)  enable  mc  to  state  confidently 
that  the  time  has  passed  v/heu  it  is  necessary  to  have  any  contest  about 
the  means  of  living  in  comfort,  or  about  any  pecuniary  consideration. 
The  enormous  scientific  power  obtained  within  the  last  half  century 
for  the  creation  of  wealth,  with  the  increase  of  knowledge  upon  many 
other  important  subjects,  will  change  men^s  minds  on  these  matters 
and  introduce  a  principle  of  justice  instead  of  the  practice  of  gain. 
The  public  may  be  expected  to  l.ecome  rational  upon  these  subjects, 
and  be  enabled  to  guide  these  two  powers  to  produce  a  general  benefit 
for  all  classes.  When  these  powers  are  developed,  they  will  be  found 
amply  sufficient  to  secure  to  every  child,  from  birth  to  death,  a  full 
supply  of  every  thing  really  beneficial  for  his  nature,  or  that  can 
contribute  to  his  happiness.  As  we  advance  in  real  knowledge,  and 
> has  become  rational,  we  shall  discover  that  there  can  be  no  cause 
ibr  anxiety,  with  regard  to  pecuniary  matters,  or  rather  the  means  o£ 
living  in  comfort.  We  shall  perceive  thaty  with  the  ample  means  now 
posessed  by  society,  arrangements  the  most  simple  and  beautiful  may 
be  created  to  produce  a  superfluity  of  real  wealth  for  the  whole  soci- 
ety, so  abundant,  indeed,  that  we  may  all  freely  use  as  much  as  we 
dnsire — even  then  there  will  be  a  surplas,  greatly  exceeding  the  wants 
of  all. 

My  friends,  do  not  suppose  that  these  are  chimerical  notions,  un- 
-.varranted  by  fact.  They  may  be  easily  explained  and  demonstrated 
lo  be  truths,  by  facts,  the  most  valuable  to  mankind,  and  capable^ 
when  rightly  applied,  to  make  the  most  happy  results  for  the  genera - 
;ious  to  come.  This  beneficial  change  is  as  certain  to  arrive  through 
ftiG  necessary  progress  of  improvement  and  advance  of  knowledge^ 
as  that  you  now  hear  the  sound  of  my  voice.  These  must  be  the  ne- 
>'r;?sary  results  of  this  law  of  our  nature,  when  wnderstood  and  acted 
af)on  in  connexion  with  the  other  laws ;  and  I  think  Mr.  Campbell  has 
admitted  the  accuracy  of  them  all,  except  the  one  that  declares  our 
wills  to  have  no  power  to  change  ©ur  convictions  or  to  force  any  be- 
lief on  our  minds,  contrary  to  tlie  strongest  conviction  already  made 
upon  them.  But,  my  friends,  this  law  of  our  nature  promulgates  » 
scif-ovident  truth.  If  man  is  thus  plastic,  in  childhood,  shall  we  not 
ivlopt  the  isame  method  of  moulding  thcnj  into  beings  who  shall  be 
'  irtuous,  and  consequently,  happy  thenaselves,  and  dispensers  ofhap- 
;,)infiss  to  others.  Why,  with  a  knowledge  of  tliis  law,  shall  one  info 
tier  haraan  being  be  hereafter  formed ?  There  is  surely  no  necessity 
Vor  it — not  even  that  one  discordant  disposition  should  be  formed,  to 
;i^ar  the  ^neral  happines.  My  friends,  do  you  not  already  perceive 
how  much  we  sliould  all  be  benefited,  if  there  were  no  inferior  cba^r 
•vctcrs  amongst  us. 

Wo  come  now  to  the  6th  fundamental  principle  ofhunjan  nature 
v.hich  my  friend  Mr.  Campbell,  says  he  is  not  quite  Avillnig  to  sub- 
;-crihe  to.  Nov/,  my  fricnup,  I  should  be  sorry  to  leave  any  thing  even 
<U)ubtfid  or  unsettled,  cither  in  your  minds  or  my  friend  Mr.  Camp- 
bcly^.  To  e'jtablish  ikQ-  truth  of  this  divine  law  of  »ur  nature,,  it  i§  oubr 


DEBATE.  55 

fiecessary  to  adduce  facts  which  every  one  can  comprehend,  and 
must  assent  to. 

Therefore  I  trust,  that  hefore  we  separate,  not  only  my  friend  Mr, 
Campbel',  but  every  reflecting  person  here  will  admit  the  truth  of  this 
law.  This  6lh  law  then  (which  appears  to  be  the  present  stumbling 
block)  is  "that  each  individual  is  so  created,  that  he  must  believe  ac- 
cording to  thp  strongest  impressions  made  upon  his  feelings  and  fac- 
ulties, and  that  his  belief  in  no  case  depends  upon  his  will."  If  the 
human  race  had  not  been  involved  in  ignorance,  the  most  gross,  and 
if  that  ignoranct  had  not  been  continued  up  to  the  present  hour,  no 
one  could  have  imagined  for  a  moment  that  he  had  the  power  of  belief, 
or  disbelief  at  his  controL 

We  are  beings  so  formed  by  nature,  that  we  are  compelled  often 
strongly  against  ourwills,  to  believe  what  we  do  not  desire  to  believe; 
to  be  convinced  of  that  which  we  have  not  any  inclination  to  believe, 
and  what  we  never  expect  to  believe.  If  any  of  you  now  suppose, 
that  you  have  the  power  to  believe  or  disbelieve,  according  to  your  vo- 
litions, be  so  good  as  to  believe  for  a  few  moments,  that  I  am  not  here; 
eananyofyou  do  this?  But  it  may  be  said,  that  this  is  a  fact,  so 
clear,  that  v/e  cannot  disbelieve  it  against  the  evidence  of  our  senses. 
Well  then,  will  you  have  the  goodness  to  control  your  wills,  to  believe 
fully  and  unreservedly  that  Mahomet  was  a  true  prophet  sent  of  God? 
Now  is  there  an  individual  here,  who  has  been  able  so  far  to  influence 
his  will,  as  to  believe  in  the  divinity  of  IMahomet^s  mission.  I  know 
that  this  is  impossible.  And  so  it  is  my  friends  in  all  the  other  de- 
pa.traents  of  human  belief  and  opinions.  When  ever  the  human 
mind  shall  be  rescued  from  the  thick  darkness  which  has  heretofore 
enveloped  it,  no  proposition  will  be  more  self-evident,  than  that  our 
wi si  has  no  control  over  our  belief  and  opinions.  Whether  born  in 
China  or  Ilindostan;  amongst  Christains  or  Jews — whether  in  India 
©r  in  Africa^all  men  are  coerced  by  this  and  other  laws  of  our  na- 
ture to  believe  according  to  the  strongest  impressions  which  the  cir- 
cumstances of  birth,  nurture,  and  education,  have  forced  upon  them. — - 
And,  my  friends,  are  you  aware  that  this  ei-ror,  taught  us  from  infiin- 
<ry,  that  our  will  has  power  over  our  belief,  is  the  main  pillar  of  all  reiig 
ions?  They  have  indeed  no  other  foundation;  and  you  perceive  it  is 
quicksand  only.  Be  assured,  there  never  has  been  a  more  injurious 
idea,  forced  into  the  human  mind  than  that  which  has  forced  it  to  hf- 
lieve  that  tiiere  is  merit  or  demerit  in  any  opinion  whatsoever.  We 
can  give  to  all  children,  true  ideas  or  false  notions;  for  in  this  res- 
pect they  art  perfectly  passive.  And,  indeed,  in  the  universal  ig- 
norance, of  this  plain  simple  truth,  is  to  be  found  the  chief  cause  of 
all  the  massacres,  wars,  dissentions  and  miseries  which  have  afflicted 
;he  human  race,  and  the  lamentable  want  of  that  pure  and  unrestrict- 
ed chanty,  which  ought  to  pervade  the  population  of  all  countries. — 
When,hfcweverj  we  shall  be  taught  to  understand,  and  thereby  made 
cordially  to  receive  this  truth,  how  delightfully  shall  we  communi- 
cate v.ith  each  olher;  then,  my  friends,  we  shall  no  longer  be  angry 
in  the  slightest  degree,  because  our  brother  has  been  placed  in  cir- 


:)^  DEBATE. 

cumstances,  which  coerce  him  to  think  clifTerently  ff  om  ourselves^  We 
fhall  then  perceive  that  there  is  quite  as  much  rationality  in  being 
ano-rv  with  him,  because  his  opinions  do  not  accord  with  ours,  as  there 
would  be  in  being  angry  with  him  because  his  features  are  not  ex- 
actly like  ours.  No,  my  friends,  it  is  just  as  absurd  for  us  to  form 
our  brethern,  to  think  as  we  do,  without  producing  evidence  sufficient 
to  create  conviction  in  their  minds,  as  it  would  be  to  force  every  one 
of  them,  to  be  six  feet  high.  We  can  establish  a  uniform  standard  for 
mpn's  height,  with  as  much  color  of  rationality,  as  we  can  for  their 
opinions.  No  man  can  alter  his  opinions,  by  his  own  will.  We 
must,  before  such  a  change  can  be  made,  receive  from  some  new 
source  reasons  sufficient  to  create  a  conviction  strongfer  than  that  by 
which  he  has  been  previously  influenced.  It  is  true  as  my  learned 
friend  will  perhaps  say,  that  men  maybe  more  inclined  to  open  their 
minds,  to  receive,  or  to  be  confimied  in  one  set  of  opinions,  and  to 
neglect  the  means  of  acquiring,  or  close  their  minds  against  receiv- 
ing some  other  opinions,  which  they  have  been  taught  to  believe,  are 
erroneous,  and  injurious;  but  our  motives  for  so  doing,  exist  in  our 
minds  independently  of  our  wills.  We  have  been  in  such  cases  pre- 
viously prejudiced  in  favor  of,  or  against  these  opinions.  Some  wills 
were  necessarily  formed  by  these  prejudices^  and  we  could  no  mors 
avoid  our  feelings,  in  these  respects,  than  our  convictions^  when  they 
have  been  made.  Now  I  wish  to  put  you  all  on  your  guard,  relative 
to  this  fundamental  law  of  our  nature,  because  as  I  have  previously 
stated,  it  is  one  of  the  two  chief  pillars,  on  which  the  religious  of  the 
world  rest  for  support,  and  if  this  shall  be  now  destroyed,fthey  must^ 
of  necessity,  fall.  They  have,  as  I  most  concientiously  believe,  no 
other  foundation  of  any  sufficient  strength  to  retain  them  in  existence. 
They  rest  but  upon  these  two  pillars,  and  we  shall  soon  try  the 
.strength  of  the  other,  which  will  next  come  under  our  view.  Let  us 
here  pause,  my  friends,  for  a  moment,  to  consider  the  depth  of  that 
darkness,  in  which  our  ancestors  must  have  been  involved,  not  to 
have  discovered  through  so  many  ages,  this,  almost  self  evident  truth.^ 
[Half  hour  out] 

Mk.  CAMPBriLL,  rose-^ 
Air.  Chairman — The  questions  which  Ivere  yesterday  proposed,  to 
Mr.  Owen,  very  naturally  presented  themselves  from  his  oAVn  prem- 
ises, lie  proposed  to  prove  all  religions  human,  therefore  he  must 
show  that  tniman  beings  could  invent  fhem.  This  I  contend,  he  must 
do,  or  give  up  his  first  position.  But  he  supposes  that  I  will  not  insist 
upon  his  attending  to  them.  In  this  he  is  doubtless  mistaken,  I  do 
insist  upon  it,  and  I  think  he  will  feel  himself  compelled  to  attend  ta 
them.  Bat  he  has  promised  to  take  them  under  his  consideration  by 
and  by.  I  will  just  remark  here,  tli-at  his  last  axldrcss  is  but  a 
repetition  of  the  preceding  one.  Both  amount  to  this,  that  man  did 
not  make  himseif,  nnd  conseciuently  is  irresponsible;  ergo,  all  relig- 
ions must  be  false.  This  appears  to  be  his  darling  corollary.  As  to 
my  admission  of  (he  twelve  "facts,"  which  I  did  for  the  sake  of  argu- 
nient;  I  say  again  I  am  ready  to  admit  them  all,  with  the  exception 


DEBATE,  St 

already  stated.  But  what  of  this?  Mr.  Oven  may  state  twelve  facts^ 
as  he  calls  them,  more  about  man,  and  I  may  admit  them  all,  and 
yei  the  original  question  be  just  as  it  was.  If  Mr.  Owen  had  said,  that 
a  man  has  two  eyes,  two  ears,  two  hands,  two  feet  «fec.  &c.  and  such 
and  such  mental  faculties;  I  would  admit  it.  But  when  admitted, 
will  it  follow  from  these  truths,  accidents  or  properties,  affirmed  of 
man,  that  all  religions  are  false  ?  I  admitted  at  first  hearing,  most 
(if  his  facts,  because,  my  great  object  is  to  admit  every  thing  in  any  de« 
gree  relevant  or  pertinent  to  the  argument,  that  we  may  savetime,and 
put  the  controversy  upon  the  proper  issue.  But  my  friend  has  said 
that  the  whole  pith  of  the  argument  is  concentrated  in  the  corollary, 
that  man  did  not  make  himself,  ergo,  is  irresponsible.  Now  this  dogma 
puts  out  of  the  world,  and  out  of  hum.an  language,  every  idea  of  re- 
sponsibility of  any  kind,  or  to  any  being  whatever.  Is  this  the  con- 
summation devoutly  to  be  wished  by  all  necessarians'.  According 
to  this  argument,  no  responsibility  of  any  sort  can  be  predicated  of 
man  any  more  than  of  a  stone.  This  is  the  legitimate  stopping  place 
of  the  emancipating  principle,  of  the  system  of  unconquerable  circum- 
stances. What  mighty  results!  No  blame,  no  praise,  no  virtue,  no 
vice,  no  thanks,  no  gratitude.  All  our  social,  moral,  natural,  and  re-* 
ligious  relations,  obligations,  and  dependences  are  at  once  annihila- 
ted by  the  besom  of  this  sweeping  corollary. 

Mr.  Owen  has  dwelt  with  much  pleasure  upon  the  loveliness  of 
those  kind  feelings  which  his  system  is  to  generate.  How  short  sight- 
ed the  philosopher!  Will  not  this  principle  of  necessity  inevitably 
exterminate  all  good,  kind,  and  generous  feelings !  Does  he  lay  any 
basis  for  benevolent  feelings !  lie  inveighs  against  the  bad  feelings 
of  society.  His  system  condemns  him  here.  He  might  as  rationally 
inveigh  against  benevolent,  as  malevolent  feelings.  And  I  repeat, 
wiiat  basis  does  he  lay  for  the  former,  rather  than  the  latter!  Do 
not  these  principles  assume  m.an  to  be  as  much  a  particle  of  matter 
as  my  friend's  coat,  which  he  says  cannot  help  being  black.  Who 
would  think  of  praising  a  coat  because  it  is  white,  or  of  blaming  fi 
coat  because  it  is  black?  As  little  commendable  ii^  virtue — as  little 
condemnable  is  vice!! 

Mr.  Owen  views  man  as  just  so  many  pounds  of  matter  subject  to 
ail  the  laws  of  matter,  and  in  this  view  his  laws  of  human  nature  are 
no  more  than  the  lav.s  of  a  stone.  And  it  is  plain  that  no  man  com/>os 
mentis  can  attribute  praise  or  blame,  merit  or  demerit,  \irtue  or  vice 
to  a  stone.  It  is  quite  natural  for  me  to  like  good  water,  but  can  I  feel 
grateful  to  the  fountain  or  rivulet  which  slakes  my  thirst?  Can  I 
(hank  the  earth  which  sustains  me  with  its  harvests,  or  the  tree  which 
refreshes  me  with  its  fruit  and  its  shade?  No,  because  there  is 
nothing  voluntary,  nothing  moral,  in  these  contributions  of  nature. — 
This  beneficence  of  the  fountain,  (he  earth,  and  the  tree  is  purely  ne- 
cessary or  involuntary.  I  know  that  they  cannot  refuse  to  render  me 
their  tributes.  I  know  that  it  is  a  necessary  and  inseparable  incident 
to  the  law  of  their  nature  that  they  should  be  tributary  to  man.  t 
repeat  it,  that  Mr.  Ov/en's  doctrine  of  irresponsibility  lays  the  axe  ta 


58  DEBATE. 

the  root  of  that  tree  from  whcnro  spring  all  our  feeHngp,  good  as  well 
as  evil.  T.ike  a  rash  ami  unskiUul  physician,  he  kills  the  patient 
while  he  kills  the  fever.  All  the  kind  Icelings,  complacency,  affec* 
tion,  and  social  delights  are  ninrdered  by  the  same  sword  which  is 
unsheathed  to  stab  religion  to  ti>e  henrt. 

If  I  could  be  brought  to  admit  that  man  is  altogether  a  material  be- 
ing, a  pure  animal,!  could  hav(>  little  difllcultyin  admitting  the  whole 
of  Mr.  Owen's  theory.  I  could  then  be  brought  to  believe  that  all  our 
ideas  of  our  natural,  moral,  social  and  religious  relations,  obligations 
and  dependencies  were  absurd.  I  earnestly  wish  that  my  friend  was 
more  fully  aware,  than  beseems  to  be,  that  while  he  is  thus  aiming  at 
theextcrmiaationofall  bad  feelings,  he  is  in  reality  sapping  the  fomi- 
dations  of  society. 

But  Mr.  Owen  tells  us  that  the  infant  man  could  not  help  being  sur- 
rounded Avith  his  individual  set  of  circumstances.  Well,  admit  it ;  but 
is  man  ever  to  remain  an  infant?  If  he  were  always  to  remain  in  a 
state  of  infantile  imbecility,  then  he  might  be  likened  to  the  tree  or 
to  the  stone  located  to  the  soil,  subject  only  to  the  laws  of  mere  organic 
matter.  But  how  few  of  the  human  fan^.ily  are  controlled  by  the  pecu- 
liar circumstances  which  surrounded  their  infancy?  That  they  are 
in  some  measure  affected  by  them  is  admitted;  but  ninety-nine  in 
every  hundred  rise  superior,  or  fall  inferior  to  their  circumstances. — 
I  apprehend  it  to  be  a  capital  fallacy  in  Mr.  Owen's  theory  that  while 
he  originates  man  in  a  certain  set  of  circumstances  he  leaves  him 
there,  and  never  considers  that  the  adult  man  is  continually  changing 
his  circumstances,  and  that  there  is  not  a  more  common  incident  in 
human  life,  nor  a  more  common  phrase  in  human  language  than  to 
change  one's  circumstances.  We  change  our  circumstances,  and  our 
circumstances  change  its.  And  while,  in  one  sense,  man  is  as  de- 
pendent for  his  future  developement  as  for  his  origination  on  circum- 
stances, it  is  just  as  true  that  he  controls  his  circumstances  with  as 
much  ease  as  Mr,  Owen  changes  his  coat,  his  climate,  his  food,  or  his 
country. 

We  say  that  infants,  idiots,  lunatics,  and  the  non  compos  mentes,  are 
irresponsible  and  we  have  guardians  assigned  them.  All  societies 
j>gree  that  tliese  are  irresponsible  because  they  are  either  untaught, 
or  unteachable.  But  carry  out  Mr  Owen's  principles  to  their  legiti- 
mate length,  and  the  conclusion  irresistably  follows  that  all  men  ai-e 
reduced  to  the  state  of  non  compos  tnentis — the  sage  is  as  irresponsible 
as  the  idiot.  Irrational  animals  and  vegetables  are  to  be  loved  or  hated, 
praised  or  dispraised — are  as  sociable,  as  responsible  and  as  irrespon- 
sible as  philosophers.  There  can  be  no  responsibility  exacted  from 
any  human  being  on  these  principles  more  thain  from  a  stone,  a  tree, 
a  horse,  or  a  dog. 

What  is  involved  and  pre-supposcd  in  the  idea  of  responsibility? — 
Certainly  rationality.  Wc  never  think  of  praising  or  blaming,  of  re- 
warding or  pimishingan  infant  until  its  rational  faculties  ore  in  some 
degree  developed.  V^Tien  he  iias  been  trained  to  acquire  a  rational 
discrimination  bctv/een  right  and  wrong,  then  we  begin  to  connect  th> 


DEBATE.  59 

idea  of  responsibility  with  that  infant.  Common  sense,  then,  teaches  us 
that  rationality  and  responsibilit}'  are  terms  nearly  allied,  and  that  the 
developement  of  the  one  is  inseparably  connected  with  the  develope- 
ment  of  the  other.  All  but  philosophists  agree  that  reason  can  control 
that  which  is  irrational ;  that  reason  is  stronger  than  the  laws  of  attrac- 
tion or  cohesion,  and  therefore  all  men  who  have  not  philosophised 
themselves  beyond  the  regions  of  common  sense,  are  agreed  thatevery 
being  whose  reason  is  developed  is  responsible  for  his  actions,  and 
that  where  reason  does  not  exist,  or  is  not  developed,  praise  or  blame, 
or  responsibility  cannot  be  attributed.  Now  Mr.  Owen  makes  all 
men  everlasting  infants,  or  predicates  his  whole  philosophy  upon  the 
assumption  that  the  infant,  the  idiot,  and  the  philosopher  are  equally 
irresponsible  and  equally  controlled  by  circumstances,  both  of  which 
are  as  far  removed  from  the  regions  of  common  sense  and  all  human 
experience,  as  the  reveries  of  Baron  Swedenborg.  This  far  right 
reason  and  common  sense  go  with  us.  But  when  we  transcend  these 
Jimits  both  reason  and  common  sense  bid  us  adieu.  It  is  obvious  that 
man  in  the  first  instance  comes  upon  the  stage  under  a  great  variety  of 
circumstances,  but  it  does  not  follow  that  he  is  riveted  to  those  circum- 
stances, or  that  he  may  not  exalt  or  degrade  himself  by  rising  superior 
or  falling  inferior  to  these  circumstances. 

But  not  only  a-e  sages  and  idiots  reduced  to  the  same  level  of  irres- 
ponsibility by  Mr,  Owen's- system ;  but  it  reaches  still  further.  It 
saps  the  foundations  not  only  of  all  haman  responsibility,  of  all  morali- 
ty, but  also  of  all  obligation  to  any  being  in  the  universe.  In  the  first 
instance  it  involves  us  in  impenetrable  darkness  with  respect  to  our 
origin.  Mr.  Owen's  system  gives  us  no  idea  of  any  origin  of  our  being, 
or  of  any  relation  in  which  as  creatures  we  stand  to  our  Creator.  The 
system  not  only  goes  to  revolutionize  the  moral,  civil  and  municipal 
policy  of  all  the  civilized  world,  but  it  proscribes  all  dependence  upon 
any  unknown,  unseen  cause  whatever.  This  led  me  yesterday  to 
show  that  Mr.  Owen  could  not  demonstrate  his  first  proposition  with- 
out accounting  for  the  relation  in  which  we  stand  to  a  superior  being, 
or  discarding  it  altogether.  This  led  me  to  call  on  him  for  an  analysis 
of  our  mental  powers.  This  too,  induced  me  to  present  those  five 
questions  to  him  at  our  adjournment  yesterday  evening.  This  is  just 
the  point  on  which  so  much  depends,  and  to  which  we  anxiously  solicit 
the  attention  of  my  opponent  and  this  audience.  But  Mr.  Owen  de- 
clines this  investigation  for  the  time  being,  but  promises  it  hereafter. 
In  the  meantime,  then,  as  I  conceive,  I  have  glanced  at  the  items  in 
his  last  address,  which  have  any  direct  bearings  on  the  proposition 
before  us,  I  will  occupy  my  time  yet  remaining  with  some  strictures 
on  the  different  systems  of  scepticism.  And  I  think  it  wil'  be  seen 
from  the  brief  notices  which  we  are  about  to  take  of  them  that,  so  soon 
as  we  abandon  the  Bible  there  is  not  a  speck  v{ terra  Jti-ma  accessible 
to  human  ingenuity,  on  which  any  thing  worthy  of  the  name  ci system 
can  be  built.  No  system  of  nature,  nor  of  human  nature  can  be  pre- 
sented from  the  annals  of  the  world,  nor  from  the  improvements  of 
Hibdern  science,  which  is  not  confessedly  conjeciuriil,  doubtful^  an4 


60  DEBATE. 

wnworthy  of  any  sort  of  confidence ;  which  is  not  based  purely  upon 
imagination^  and  which  only  allures  from  the  haven  of  safety,  to  the 
-wide  and  tempestuous  ocean  of  absolute  uncertaint),  without  even 
promising  us  compass,  helm,  or  pilot  to  conduct  us  to  a  safe  anchorage 
again.  I  have  rummaged  antiquity,  and  the  systems  ofphilosophy, 
ancient  and  modern.  I  have  explored  these  systems,  and  find  them 
all  rich  in  promi.ic,  but  bankrupt  in  accomplishment.  They  begin 
■with  a /)C/7ia^M,  proceed  with  a  may  he,  and  end  with  a  perchance* — 
But  let  us  take  a  peep  into  these  treasures. 

Scepticism  embraces  as  great  a  variety  of  sects  as  any  other  of  the 
isms  of  ancient  or  modern  times.  The  sceptics  generally  range 
tlicmselves  under  one  or  otherof  the  fallowing  general  denominations: 

•"The  philosophei-s  admitted  their  own  ignorance,  and  the  necessity  there  was 
for  further  insirviction.  Socrates  meeting  Alcibiadcs  going  to  the  temple  to 
pray,  dissuadcil  him  from  jt,  beca;ise  he  knew  not  how  to  do  it  till  one  should 
come  to  teach  him.  '-It  is  altogether  necessary,"  says  he,  "that  you  should 
wait  for  some  person  to  teach  you  how  you  ought  to  behave  3-ourself,  both  to 
the  gods  and  m-.n."  Plato  tells  the  Athenians,  th.-it  they  would  remain  in  a 
state  of  sleep  forever,  if  God  did  not  out  of  pity  send  them  an  instructor.  Cicero 
says,  "I  do  not  suppose  that  Arcesilaus  engaged  in  dispute  with  Zcno  out  ofob- 
•stinac)'.  or  a  desire  of  sujjeriority,  but  to  show  that  obscurity,  under  which  all 
things  lie,  and  which  forced  Socrates  to  a  confession  of  his  ignorance.  And  all 
those  who  in  a  manner  were  enamoured  with  Socrates;  such  also  as  Democritus, 
Anaxagoras,  Empedocles,  antl  almost  all  the  ancients,  were  reduced  to  the  same 
confession.  They  all  maintained  th.at  no  true  insight  could  be  acquired;  nothing 
clearly  perceived  or  known,  that  our  senses  were  limited,  our  intellect  weak, 
and  the  course  of  man's  life  short."  According  to  Democritus,  truth  lay  buried 
in  the  depths  of  the  sea,  or  in  a  well  without  a  bottom.  Such  was  the  utter  un- 
certainty into  which  these  pliilosophers  had  reasoned  themselves  respecting  the 
nature  of  God,  the  immortality  of  the  soul,  and  a  future  state,  the  most  impor- 
tant of  all  subjects,  of  which  barbarians,  keeping  closer  to  early  tradition,  were 
not  so  grossly  ignorant.  Here  we  may  adopt  the  words  of  Gibbon,  which  wp 
should  scarcely  have  expected  from  such  a  quarter. 

"Since,  therefore,  the  most  sublime  efforts  of  pb'.losoph)'  can  extend  no  far* 
ther  than  feebly  to  point  out  the  desire;  the  hope,  or,  at  most,  the  probability, 
of  a  future  state,  there  is  nothing  except  a  divine  revelation  thjt  can  ascertain  the 
existence,  and  describe  the  condition,  of  the  invisible  country  which  is  destined 
to  receive  the  souls  of  men  after  the  seperation  from  the  body.  Hut  we  may 
perceive  several  defects  inherent  to  the  popular  religions  of  Greece  and  Rome, 
which  rendered  them  very  unequal  to  so  arduous  a  task.  1.  The  general  sys- 
tem of  mythology  was  unsujjported  by  any  solid  proofs;  and  the  wisest  among 
the  Pagans  had  already  disclaimed  its  usurped  authority,  2.  The  description 
of  the  infernal  regions  iiad  been  abandoned  to  the  fancy  of  painters  and  of  poets, 
who  peopled  them  with  many  phantoms  and  monsters,  who  dispensed  their  re- 
wards and  punishments  with  so  little  equity,  tiiat  a  solemn  truth,  the  most  con- 
penial  to  the  human  heart,  was  oppressed  and  disgraced  by  the  absurd  mi .xture 
of  the  wildest  fictions.  3.  The  doctrine  of  a  future  state  was  scarcely  consider- 
ed among  the  devout  Polytheists  of  Greece  and  Kome  as  a  fundamental  article 
of  faith.  The  providence  of  the  gods,  as  it  related  to  public  communities  raUicr 
than  to  private  individuals,  was  principallj-  displayed  on  the  vi.sihle  theatre  of 
tlie  present  world.  The  petitions  which  were  offered  on  the  altars  of  Jupiter 
or  Apollo,  expressed  the  anxiety  of  their  worshippess  for  temporal  happiness, 
and  their  Ignorance  or  indifference  concerning  a  future  liie.  The  important 
truth  of  the  immortality  of  th»  soul  was  inculcated  with  more  diligence,  as  well 
fts»uccess,  m  India,  ii^  Assyria,  in  Egypt,  and  ic  Gaul."— i/a/:i's.  Ev.m.  1.  p.  23. 


1>EBATE.  (U 

DeisU,  Thcists,  Atheists,  Paatheifits.  The  subcHvisioiis  are  loo  nu- 
rnevous  to  mention  in  this  place.  It  comes  with  a  ven-  ill  grace  from 
sceptics  to  object  to  Christianity  because  of  the  vaiions  sects  into 
which  the  christian  ■community  is  torn,  seeing  they  cannot  exhibit 
any  thing  like  a  visible  unit}  among  themselves,  except  in  opposing 
Christianity.  I  presume  there  are  not  to  be  found  uponeartli  so  many 
writers  on  any  one  subject,  ditfenng  so  much  from  one  another,  e;- 
the  sceptical  writers.  I  do  not  know  that  tiiere  can  be  found  tv.'o 
works  extant,  under  any  respectable  name,  on  any  one  system  of 
scepticism,  which  do  not  differ  from  each  oilier  as  much,  at  least,  a^ 
the  Calvinists  differ  from  the  Anninians.  While  Ihey  boast  so  much 
(especially  such  of  them  as  believe  with  Blr.  Paine)  of  tlie  easy  iii^ 
telligibility  of  the  volume  of  Nature,  which  he  sometimes  calls  the 
it  Word  of  God,'"'  (ihat  speaks  the  same  thing  in  all  languages:)  one 
v.'ould  expect  to  find  a  remarkable  conformity  and  coincidence  of 
sontiment  amongst  the  students  of  this  one  volume,  which  need.-? 
neither  translation  nor  commentary.  Yet  none  are  more  unsociable 
ia  their  senliments,  nor  more  diverse  in  their  conclusions,  than  thev 
The  Persian,  the  Indian,  the  Hindoo,  and  the  Pliilosopher,  all  read 
and  understand  this  volume  of  Nature  very  differently.  There  arc 
more  versions  of  the  volume  of  Nature,  than  of  the  volume  of  Revb- 
l.ition.  Though,  they  say,  it  wants  no  7n'itten  commentary,  it  cer 
f;inly  requires  some  prophet  or  interpreter  to  explain  it.  IIow  else 
( ame  it  to  jjass  that  all  the  ancient  nations,  and  all  the  modern^ 
Avithout  revelation,  have,  from  the  same  premises,  come  to  so  many 
different  conclusions !  Rome  had  one  hundred  and  seventeen  opinion.- 
about  the  swnmtim  honvm  in  its  Augustan  age;  the  Grecian  states  had 
ahoost  as  many  gods  as  soldiers;  and  a  vnt  once  said,  '■•Itis  moi-e 
fasy  to  find  a  god  than  a  man  in  Athens!"'  But  not  only  did  the  mul- 
tiplication of  gods  and  goddesses  exhibit  llie  fooleries  of  the  rcaders 
of  the  volume  of  Nature,  but  the  infamous  characters  they  gave 
their  gods  and  the  crimes  they  laid  to  their  charge.  Their  gods  wcrff 
monsters  of  cruelty,  lewdness,  ami  profligacy.  The  morality  loarneti 
from  this  volume  was  as  various  and  as  imperfect  as  its  theology. 
Human  sacrifices  were  offered  upon  their  altars;  their  tempks  were 
places  of  prostitution;  fornication  and  drunkennesis  formed  the  reli- 
gious worship  of  Venus  and  Bacchus,  Plutarch,  in  some  partjcnla' 
instances,  recommended  as  a  virtue,  that  which,  in  many  places, 
was  a  common  usage,  viz.  to  expose  infants  to  death  by  cold  and 
hunger,  or  to  be  devc^ired  by  wild  beasts.  Tiie  Grecian  sages  gave 
parents  permission  to  kill  their  children— and  suicide  was  recom,- 
mended  as  a  virtue.     So  teaches  the  volume  of  Nature! 

But  I  only  intend  hereto  notice  the  divisions  amongst  sceptics  os 
respects  the  systems  extant. 

Some  Italian  and  French  sceptics,  shortly  after  the  Reforn;iatioii. 
or  about  the  time  of  the  Reformation,  assumed  the  honorable  desig- 
nation oi  Dcist.-f.  These  n^vceA  in  three  things,  viz.  1.  To  profess 
,no  system  of  religion,  and  to  oppose  christifmitv.  2.  To  contend 
ibr  the  existence  of  one  God.  And  3.  To  follow  what  thev  called 
6 


(^i 


DEBATE. 


''the  ligJit  of  nature/^  But  nboul  this  "one  God"*  and  liiis  '-liglit  of 
imtiiie  "  thev  ^vere  any  thing  but  agreed.  Deislical  writers  sub- 
divide themselves  into  IMortal  and  Immortal  Deists ;  the  former  de 
nvino-,  and  the  latter  aflirming  a  f^iture  state.  Dr.  Clarke  enumerated 
four  grand  classes  of  Deists  or  of  dcistical  writers,  all  agreeing  in 
acknowledging  one  Supreme  God,  but  differing  in  almost  every  thing 
else.  Lord  Herbert  stands  at  the  head  of  the  list  of  the  English 
Iraternity,  and  seems  to  have  aimed  in  his  book,  "Z>e  Veritate^  at 
'fiving  some  sort  of  a  system  to  scepticism.  His  five  points  are  tkc 
following: — 

1.  I'hat  there  is  one  Supreme  God. 

'i.  That  he  is  chiefly  to  be  worshipped. 

3.  That  piety  and  virtue  are  the  principal  parts  of  his  worship. 

4.  That  we  uiust  repent  of  our  sins;  and  if  we  do  so,  God  will 
pardon  them. 

5.  That  there  are  rewards  for  good  men,  and  punishments  for 
bad  men,  both  here  and  hereafter. 

This  English  Baron  wished  to  form  a  universal  religion  for  all 
mankind,  predicated  upon  what  he  calls  "reason  and  the  light  of 
nature."  He  was  emboldeued  to  publisk  it  in  the  seventeentli  cen- 
tury by  a  miracle,  as  he  represents  it ! 

Concerning  the  Theists  we  shall  only  observe  that  they  are  cen- 
sured more  than  the  Deists  by  Monsieur  Mirabaud  for  approximating 
more  to  the  superstition  of  Christians  than  the  pure  Deists.     They 
humanize  their  God  too  much ;  give  him  too  much  the  character  of  a 
governor,  and  too  many  of  the  attributes  which  are  supposed  essen- 
tial to  a  good  governor;  whereas  the  pure  Deists  make  their  God 
rather  an  indiftcrent  spectator,  an  uninterested  observer  of  tlie  affairs 
of  this  Ufa.     Among  these  natural  religionists,  or  Theists,  there  is  a 
great  variety.     They  are  as  discordant  as  the  Speculative  Deists. 
The  celebrated  Atheist  i)I/?"a5a?/cZ  thus  castigates  them,  vol.  2.  p.  208: 
*'The  Theisfs,  one  after  another,  to  explain  the  conduct  of  his 
God,  finds  himself  in  continual  embarrassment,  from  which  he  will 
tiot  know  how  to  withdraw  himself,  but  in  admitting  all  the  theolo- 
gical reveries,  without  excepting  even  those  absurd  fables,  which 
were  imagined  to  render  an  accoui»t  of  the  strange  economy  of  tliis 
being,  so  good,  so  v/ise,  so  full  of  equity ;  it  will  be  needful  from  sup- 
position  to  supposition,  to  recur  to  the  sin  of  Adam,  or  to  the  /;:;//  of 
the  rebel  ^ingels,  or  to  the  crime  of  Prometheus  and  the  box  of  Pan- 
dora, to  find  in  what  manner  evil  has  crept  inio  the  world,  subjected 
to  a  benevolent  inteliigsnce.     It  will  be  necessary  to  suppose  the 
free  agency  of  man ;  it  will  be  necessary  to  acknowledge  that  the 
creature  o;vn  offend  his  God,  provoke  his  anger,  move  his  passions, 
and  calm  them  afterwards  l^y  superstitious  ceremonies  and  expia- 
tions."'    All  those  aud  many  more  faults  does  he  find  to  the  Theists. 
Thomas  Paine,  in  his  Age  of  Reason,  page  3,  gives  his  creed  in  one 
period — *'l  believe  in  oue  God,  and  no  more;  and  I  hope  for  happiness 
beyond  this  life.*'     In  '.mother  period  he  gives  his  creed  in  morality 
— i'  I  believe  the  equality  of  man,  and  I  believe  that  religious  duties. 


DEBATE.  ^ 

<^^:oriSisl  in  doing  justice,  loving  mercy,  and  endeavoring  to  make  our 
iellow-creatures  liappy.-'  In  speaking  ol'  the  perfection  ofthc  book  of 
creation,  as  a  word  of  God,  or  as  a  revelation,  he  tlius  eulogizes  it 
— "Do  we  want  to  contemplate  his  power?  We  see  it  in  the  immensi- 
ty of  creation.  Do  we  want  to  contemplate  his  wisdom?  "We  see  it 
in  the  unchangeable  order,  by  which  the  incomprehensible  whole  is 
governed.  Do  we  want  to  \;ontemplate  his  muiiiiicence  ?  ^Ve  see  ii 
in  the  abundance  with  which  he  fills  the  earth?  Do  we  want  to  con- 
template his  mercy?  We  see  it  in  his  not  withholding  that  abundance 
even  from  the  unthankful.  In  short,  do  we  want  to  know  what  God 
iS?  Search  not  the  scripture  other  than  tiiat  called  the  creation." 

Mr.  Paine  did  not  want  to  see  his  justice ;  and  therefore,  he  failed 
in  telling  us  what  to  contemplate  in  order  to  discover  this.  Deists 
have  not  so  much  curiosity  on  this  point.  The  sceptics  of  the  athe- 
istical school  are  not  more  unanimous  than  they  of  the  Dcislical.  If, 
is  amusing,  if  not  instructive  to  hear  or  see  how  these  sceptics  of  the 
two  schools  handle  one  another.  Let  us  take  a  sample  fiorn  tv/o  of 
the  most  notable — viz.  Mr.  Paine  tlie  Deist  and  M.  IMirabeaud  the 
atheist.  The  atheist  says — vol.  2.  211.  Is  there  in  any  oue  reli- 
gion  in  the  world  a  miracle,  more  impossible  to  le  believed,  than  that 
^f  the  creation,  or  of  the  eduction  from  noiijing?  Is  there  a  mystery 
more  difficult  to  be  comprehended  than  a  God  impossible  to  be  cop- 
ceived;  and  whom,  however,  it  is  necessary  to  admit."  "Betwixt 
the  Deist  and  the  superstitious  (christians)  it  is  itnpossible  to  fix  the 
line  of  demarcation,  which  separates  them  from  the  most  credulou^ 
men;  or  from  those  who  reason  the  least  upon  the  article  of  religion. 
Indeed,  it  is  difficult  to  decide  with  preclrion  the  tri»  dose  of  folly 
which  may  be  permitted  them."'  After  this  denunciation  let  us  hear 
Mr.  Paine,  page  57.  "The  only  idea  man  can  aflix  to  the  name  ot" 
tjod,  is  that  o{  a  first  cause,  the  cause  of  all  things.  And  incompre- 
hensively  difficult  as  it  is  for  man  to  conceive  what  a  first  cause  is, 
he  arrives  at  the  beliof  of  it,  from  the  tenfold  greater  difficulty  of  dis^ 
believing  it.  It  is  difficult  beyond  description  to  conceive  that  space 
ran  have  no  end;  but  it  is  more  difficult  to  conceive  an  end.  It  is 
difficult  beyond  the  power  of  man  to  conceive  an  eternal  duration  of 
what  we  call  time;  but  it  is  more  impossible  to  conceive  a  time  when 
there  shall  be  no  time.  In  like  manner  of  reasoning  every  thing  we 
behold  carries  in  itself  the  internal  evidence  that  it  did  not  make 
itself.  Every  man  is  an  evidence  to  himself  that  he  did  not 
make  himself;  neither  could  his  father,  nor  his  grandfather,  nor  an3'' 
of  his  race ;  neitlier  could  any  tree,  plant,  or  animal  make  itself: 
and  it  is  the  conviction,  arising  from  this  evidence,  that  carries  us  on, 
as  it  were  by  ncoessity,  to  the  belief  of  a  First  Cause  eternally  exist- 
ing, of  a  nature  totally  different  from  any  material  existence  weknov/ 
of,  and  by  the  power  of  which  all  things  exist,  and  this  first  cause  man 
calls  God."  Then  he  sings  Addison's  versification  of  the  19th  psalm; 
These  distinguished  sceptics  are  as  opposite  here,  though  not  so  pal- 
pably so ,  as  when  the  former  says,  All  theology  is  false ;"  and  the  latter- 
affirms  there  is  one  true  theology — and  one  unadulterated  revelatioji 


f.f  Gixl — viz.  the  Universe — TThe  Deist  evon  puts  these  words  info 
the  month  of  his  Deity."  I  have  made  an  earth  for  man  to  dv/elf 
rrpon,  and  I  have  rendered  the  starry  heavens  visible,  to  teach  hi)ri 
•science  and  the  artp.  lie  can  now  provide  for  his  own  comfort,  an^ 
ioar;sfr>m  my  munificence  to  a!!,  to  be  Jdnd  to  each  otiier."  page  35.'' 
Bit  m)re  contradictory  yet — Mira))aiid  asks,  "Can  there  be  a  mys- 
tery more  difficult  to  be  comprehended  than  a  God?''  and  Paine 
asserts,  page  54 ;  "The  be'ief  of  a  God  so  fur  from  htiving  any  thing  of 
a  nivstery  in  it,  is  of  all  beliefs  th-^  most  easy:  because  it  arises  to  us 
out  of  necessity."  But  the  French  sage  tJjough  he  so  frequently  as^ 
scrts  the  belief  of  a  God  to  be  the  climax  of  absurdity  is  contradicted 
flatly  and  boldly  by  liis  brother  sceptics  of  the  great  assembly  at 
fti'-deaux  who  in  their  t\vent}-five  precepts  of  reason,  placed  the 
following  at  the  head  of  the  list: — 

^•All  nature  announces  to  tkce  a  Creator r  adore  han.  He  is  etery 
M'herc:  Ecery  tchcre  he  jvill  hear  thee.'"' 

But  going  no  farther  into  the  detail — let  us  just  notice  the  varieties 
exist  mg  amongst  Atheists — Amongst  the  ancients  Dr.  Cud  worth  reck- 
x)ns  four  distinct  sects  of  Atheists — 1.  The  Disciples  of  Anaxaman- 
der,  called  Ilylopathians,  who  attributed  the  formation  of  every  thing 
to  matter  destitute  of  feeling — 2.  AtomistSjOr  the  Disciples  of  Demc- 
v-ritus,  who  attributed  every  thing  to  the  concurrence  cf  atoms — 3. 
The  stoical  atheists,  who  admitted  a  blind  nature,  but  acting  after 
.certain  laws — 4.  The  Ilylozoists  or  the  disciples  of  Strato — who 
attributed  life  to  matter;  Dr.  Cud  worth's  Systema  Intcllectuale,  chap.  if. 
,T.ir.  vol.  2.  page 300. 

Other  diversities  Iiave  occasioned  various  sects  amongst  atheist?. 
They  have  differed  as  much  upon  morality,  virtue,  and  vice.,  as  about 
ike  origin  of  all  things.  Aristippus,  Tlieodorus  the  atheist,  Bion  and 
P>  rrho,  denied  any  distinction  between  virtue  and  vice.  In  modern 
times,  the  author  of  the  fiible  of  the  Bees,  and  the  JMan  Automaton 
have  reasoned  away  all  difference  between  virtue  and  vice.  Mi- 
rabaud,  vol.  2.  page,  319, 

Indeed,  Mirabeaud,  though  one  of  the  oldest  advocates  of  atheism, 
declares,  vol.  2,  page  318,  '^xhat  atheism  will  .xot  make  a  wickeb 

MAN  GOOD." 

Bayle,  when  speaking  of  the  Epicureans,  says,  "Those  who  em- 
braced the  aect  of '■Epicurm  the  aV^ds^' did  not  "become  debauchees, 
because  they  had  embraced  the  doctrine  of  Ei)icurus;  they  only  em- 
braced the  doctrine  ofEpicuri-.s,  then  badly  \mderstood,  because  they 
ic^^re debauchees P''     High  encomimns  on  atheism!! 

Amongst  the  moderns  we  hav  e  had  several  sects  of  atheists,  or  athe- 
Kstical  writers,  such  as  Spinoza,  Iloblies,  Vanini. 

Sj)inosism,  so  called  from  Spinoza,  the  Jew,  horn  in  Amsterdam, 
■1032,  teaches  but  owe  .v?;7«/rt/jcc  in  nature — all  th;;  bodies  of  the  uni- 
verse are  various  modilications  of  this  one  substance— all  the  souls 
of  men  are  motlificalions  of  this  one  sukstancc— that  there  is  but 
one  beimr  and  one  nature;  and  that  this  nature  bv  an  inmiinent  act 
produces  all  those  which  we  cull  creutvu!  .■^.    Tlu:s  his  Deitv  is  both 


DEBATE.  G5 

ngenl  and  pafiont,  creator  and  creature.  No  two  atheists  now  living, 
or  who  have  puhUshed  any  thin;;  to  the  world  agree  in  their  specula- 
tions. Indeed  how  can  they?  There  is  no  fixed  principle.  The  ma- 
terialists of  ?.Ir.  Owen's  scheme  difler  in  some  respect  from  the  materi- 
alist of  the  French  school.  But  indeed  they  differ  from  themselves. 
They  are  not  the  same  theorists  in  June  and  January.  A  change 
ill  the  thermometer  often  produces  a  change  in  the  whole  system. 
An  attack  of  hilious  (ever,  a  single  emetic,  or  a  cathartic,  has  heea 
known  essentially  to  change  a  whole  system. 

Pantheism  is  of  early,  but  unknown  origin.  Some  of  the  Panthe- 
ists, held  the  universe  to  be  one  immense  animal,  of  Avhich  the  uncor- 
poreal  soul  was  properly  the  god,  and  the  heavens  and  the  earth  the 
body  of  that  god.  Orpheus  one  of  the  most  .ancient  pantheists  of 
whom  we  read,  called  the  ^TOrld  the  body  of  God,  and  its  several  parts 
his  members,  making  the  whole  universe  one  divine  animal .  Aristotle 
was  pretty  much  of  the  same  opinion:  he  held  that  God  and  matter 
were  co-eternal,  and  that  there  is  some  such  union  amongst  them  as 
exists  between  the  soul  and  body. 

Polytheists  have  deified  dead  men,  animals,  and  even  vegetables, 
and  have  ascribed  to  them  honors  and  attributes  which  belong  to  the 
Creator  alone.  But  there  is  no  boundary  to  be  set  to  the  vagaries  of 
the  human  mind.  At  one  time,  and  in  some  circumstances,  it  sees  a 
god  in  every  thing,  at  another  time,  and  in  other  circumstances,  it 
sees  a  god  in  nothing.  So  true  is  yet  found  the  saying  of  the  unpopu- 
lar Paul  of  Tarsus,  "Professing  themselves  to  be  philosopliers  they  be- 
x^ame  fools."* 

My  friend  and  ojiponent  has  contributed  his  mite  to  the  mass  of 
bewilderment  which  has  been  read.  He  has  given  us  a  new  system 
of  scepticism  perfectly  untangible.  "Twelve  facts"  have  been  assert- 
ed, concerning  the //wfmfl/jVf/  of  man.  And  these  facts  have  been 
presented  to  us  in  such  a  sha[X!  as  to  strike  at  the  root  of  all  our  ideas 
concerning  our  spiritual  relations. 

We  are  unable  to  conceive  of  the  immense  revolution  which  must 
be  prodiiced  in  the  mindof  one  who  has  been  put  in  possession  of  all 
the  biblical  ideas  and  terms,  by  the  annihilation  of  all  ideas  of  God, 
and  the  relations  to  which  they  give  birth.  The  idea  of  the  existence 
of  a  God  and  his  perfections  once  annihilated,  and  what  have  you 
left?  On  ilie  principles  of  philosophy  it  is  just  as  hard  to  destroy  as 
to  create  a  single  idea.  In  philosophy  these  two  ideas  concerning 
the  power  of  creating  and  the  power  of  destroying  are  intimately  con- 
nected and  inseparably  interwoven.  If  I  could  forget  that  I  ever  had 
heard  the  name  of  God,  and  could  erase  fi-om  the  tablet  of  my  mind  all 
my  ideas  of  sjylritual  things,  I  am  at  a  loss  to  conceive  what  views  I 
could  entertain  of  any  object  around  me.  Every  thing  would  be  to  mo 
ft  Kiost  inexplicable  puzzle.  But  the  question  w^hich  must  forever  con- 
lound  the  materialists  of  all  schools  i»,Hoxc  did  th'cse  ideas  get  into  the 
'iL-orld?  There  must  be  some  v/ay  of  disposing  of  them.  It  devolves 
en  my  friend  and  opponent  to  explain  the  origin  of  fhos©  ideas',  which 


00  DEBATE. 

have  universally  f>btaineJ  amongst  mankind,  on  sjjiriinal  snhjecis,'  It 
is  inctiinhout  on  him  to  avow  explicitly,  wliefher  lie  conceives  us  to 
be  indcbteiJ  to  a  supreme  or  superior  boing  for  any  thing  we  posses*. 
Man  does  not  owe  his  existence  to  any  human  being;  from  whence 
then  does  he  derive  it?  The  wide  derivatur  of  man,  or  the  n-lwnce 
vame  he,  must  be  determined  before  he  can  ascertain  the  nature  of 
any  of  his  relations. 

The  basis  of  all  ol>!igation  or  respoupil.ility,  1  hold  to  be  dependence. 
A  being,  independent  of  any  other,  ha<  no  rule  to  obey,  but  that  which 
his  own  leason  or  will  prescribes.  But  a  .state  of  dependance  will, 
inevitably,  oblige  the  inferior  to  take  the  will  of  him  on  whom  he  dc- 
pends^,  as  the  rule  of  his  conduct,  at  least,  in  all  those  points  wherein 
liis  dejjcndance  consists;  consequently,  as  man  depends  absolutely 
upon  his  Creator  for  every  thing,  it  is  necessary  that  he  should,  in  all 
poiat<,  submit  to  his  will.  This  I  do  hold  to  be  the  true  and  immovea- 
ble basis  of  natural,  social,  and  religious  obligation,  and  responsibilitr. 
Xow,  if  Mr.  Owen  can  prove  that  we  are  all  independent  beings,  and 
sliow  wherein  we  arc  all  independent,  he  carries  out  his  system  to  n 
triumphant  issue  at  once.  Only  let  him  prove  that  we  are  not  depen- 
dant beings,  and  then  the  conclusion  must  f  )llow  out  that  we  owe  uo- 
lliing  to  our  Creator,  to  our  parents,  oiu*  benefactors,  or  any  other  cred- 
itors. I  say,  in  holding  the  affirmative  that  wo  are  irresponsible,  ho 
must  jirovc  that,  we  are  independent.  But  this  v.ill  lie  to  wage  war 
with  common  sense,  with  universal  experience — I  will  not  consume 
time  in  proving  a  point  which  is  itself  as  plain  as  the  proof  could  be, 
vi/.  that  mankind  are  dependant,  and  therefore  responsible. 

Mr.  Owen  supposes  the  capital  error  of  all  religions  to  be  that  they 
teach  that  belief  is  under  the  control  of  the  will — whereas  he  sups»o- 
ses  the  contrary.  Bit  it  would  seem  that  he  attaches  no  very  dehnitc 
meaning  to  the  word  belief;  when  he  asked  you  to  be  so  gootl  as  to  be- 
lieve for  only  five  minutes  that  he  did  not  stand  in  propria  persona 
before  you,  or  tliat  Mahomet  was  a  prophet  sent  from  God. 

Mr.  Owen  certainly  errs  in  his  views  of  faith,  or  supposes  you  have 
an  uncontrolled  power  over  your  belief,  when  he  asked  you  to  believe 
without  ecidencc,  that  Mahomet  was  a  true  prophet.  If  1,  or  any  chris- 
tian, had  affirmed  that  a  person  could  ]>e!ieve  without>r»iJe/»ce,  then  he 
T.iight  have  made  such  a  demand  upon  vou;  otherwise  he  could  not 
vationally  have  made  such  an  appenl.  We  contend  that  testimony  is 
f;ssential  to  faith;  and  that  whetiicr  we  shall  possess  the  testimony 
sutFicient  to  constrain  belief,  very  generally  depends  upon  our  deter- 
jiUuution  or  volitl'^n. 

But  1  would  ask  what  idea  lie  attaches  to  the  word  belief.  I  am 
appr<:hensiv«' that  he  confounds,  or  uses  interchangeably,  the  terms 
beliif,  knowledge,  and  opinion.  Belief  always  depends  upon  the  tes- 
timony of  others;  lr,ouIedge  Vi]i<m  the  evidence  of  our  senses;  opin- 
ion nnon  our  own  reasonings.  I  do  not,  in  strict  propriety  of  language, 
believe  by  my  eycy,  any  more  than  I  hear  by  my  fingers.  I  know 
thiy  desk  Is  before  me,  I  do  not  beUecc  it — Waknow  that  Mr.  Owen  is 
h'-rf*,  but  wo  cauuoi  Idieve  it.     Therefore,  for  Mi\  Owen  toa»kthe 


DEBATE.  «7 

aiidjc-nce  to  believe  that  he  is  not  now  before  them,  is  entirely  unwar- 
rantable. I  knoic  that  which  is  communicated  to  my  sensorium  throu;Th 
the  avenues  of  my  senses;  and  all  that  is  thus  communicated,  we  de- 
nominate A*rto</"Ze<i^f.  On  the  other  hand,  &fZ/<y  has  exclusive  refer- 
ence to  testimony;  unil  opinion  merely  expresiics  different  degrees  of 
probability;  and  after  weighing  these  probabilities,  we  say  that  we  are 
of  this,  that,  or  the  other  opinion,  I  may  be  of  opinion  that  there  is  a 
navigable  passage  round  the  north  pole — that  all  infiuts  who  die  go 
to  heaven,  &.c.  Opinions  result  from  premises  not  certain,  or  are  the 
conclusions  to  which  we  are  led  from  all  the  daia  before  us.  But 
wherever  we  believe,  it  must  be  upon  sufficient  testimony.  In  a  word, 
I  know  this  desk  is  before  me ;  1  belietc  that  Thomas  Jefierson  is  dead  ; 
and  I  am  of  opinion  that  Symmes'  theory  is  all  a  mere  fancy.  I  think 
Mr.  Owen  will  accede  to  this. 

I  must  just  remark,  in  passing,  that  it  is  not  difiicult  to  prove  the 
contrary  of  Mr.  Owen's  sixth  position .  That  our  volitions  do,  in  manv 
instances,  determine  our  belief,  or  have  some  iaduence  upon  it,  I 
doubt  not  can  be  made  apparent  to  all.  Suppose,fror  example,  that 
lam  told  that  some  important  event  has  transpired f^hich, in  a  pecu- 
niary  point  of  view,  is  very  important  to  me — my  informant,  we  will 
farther  suppose,  is  a  man  of  suspected  veracity.  Now,  I  cannot  believe 
iior  disbelive  on  the  evidence  offered.  But  in  consequence  of  the  in- 
terest I  feel,  I  determine  to  examine  the  evidence,  and  finally  I  collect 
such  a  bodv  of  evidence,  as  convinces  me  of  the  truth  of  the  first  report. 
But,  if  I  had  not  willed  or  determined  on  eviscerating  or  searching 
out  the  truth  of  my  first  informant's  narrative,  could  i  have  arrived  at  a 
full  belief  of  the  report?  Now,  the  question  is,  was  not  my  belief  of 
this  fact,  some  way  dependent  on  my  volition? — [Half  hour  owf,] 

Mr.  OwEX  rose — 

Mr.  Chairman — I  perfectly  agree  with  my  friend  in  his  discrimina- 
tions between  knowledge,  belief,  and  opinion ;  but  all  I  have  to  sav  is, 
that  in  the  case  to  which  he  has  referred,  it  was  his  interest  that  gen- 
erated his  will,  and  therefore  it  was  his  interest  that  compelled  him  to 
investigate.  I  am  also  much  inde!>ted  to  my  friend,  Mr.  Campbell,  for 
his  learned  dissertation  upon  the  opinions  of  others,  for  I  did  not  trou- 
ble myself  very  mucii  about  a  knowledge,  in  detail,  of  these  opinions 
before.  My  researches  were  not  in  that  direction,  after  1  ascertained 
they  contained  so  little  really  useful  practical  information.  The  ob- 
ject I  had  m  view  compelled  me  to  become  a  practical  man,  "to  study 
from  the  life,  and  in  the  original  peruse  mankind.*'  I  have  totally 
avoided  metaphysical  reading,  because  I  discovered  it  was  not  calcu- 
lated to  relieve  society  from  its  errors  and  difficulties ;  it  has  too  many 
v/ords  and  too  few  facts.  , 

Much  have  I  read  formerly  of  this  character,  that  was  unsatisfacto- 
ry, and  much  have  I  seen  and  observed  since.  In  consequence,  met- 
aphysical disquisitions  which  have  interested  me  in  my  youth  have 
long  since  given  place  to  the  investigation  of  facts,  and  legitimate  de- 
ductions from  them  that  I  might  acquko  a  knovrledge  oftjbeir  best  ap- 


m  DEBATE. 

plication  to  practice.  Many  of  these  metaphysical  disquisitions  hiive 
ah'cady  continued  for  thousands  of  years,  and  may  continue  to  pro- 
ceed for  millions  more,  without  producing  any  practical  benefit,  or 
bringing  us  nearer  to  our  object.  It  is  now  full  time  that  we  direct 
our  attention  to  tacts,  and  to  a  just  practice  founded  on  those  facts. — 
It  does  np|)ear  to  me  irom  all  the  fact.?  I  know,  that  not  only  our  be- 
lief but  our  knowledge  and  opinions  are  determined  for  us  by  the 
•strongest  impressions  which  external  circumstances  make  upon  our 
individual  organizations.  That  noman  has,  of  his  own  will,  by  the 
exercise  of  his  own  volition,  formed  his  own  knowledge,  belief,  or 
opinion.  1  have  never  heard  a  single  argument  or  seen  any  fact  t» 
prvve  that  man  ever  forms  his  opinions  by  the  decision  of  his  will, 
contrary  to  the  convictions  made  upon  his  mind  by  the  impressions 
which  he  has  received  from  external  circumstances,  or  subsequent 
intimate  reflection,  the  individual  not  knowing  wliat  would  be  the 
result  of  those  reflections  until  they  were  completed. 

My  friends,  the  next  great  law  of  human  nature  which  goes  to  prove 
the  gross  ignoraiKe  in  which  human  nature  has  been  kept,  and  the  in- 
jurious effects  orall  religions,  is  the  seventh  in  my  arrangement.  It 
is — "That  each  individual  must  like  that  which  creates  agreeable, and 
dislike  that  which  produces  unpleasant  sensations  upon  his  nature, 
while  at  the  same  time  he  cannot  discover  previously  to  experience, 
what  these  sensations  shall  be."  When  our  minds  siiall  have  been 
relieved  from  the  prejudices  of  a  vicious  education,  when  we  shall  be 
permitted,  without  prejudice,  to  examine  facts  as  they  really  are,  and 
10  infer  the  rational  deductions  from  those  facts,  we  shall  discover, 
rhat  all  the  governments  of  the  world,  all  the  religions,  all  the  codes 
of  laws,  and  all  the  social  and  other  institutions  of  mankind  have 
been  founded  in  the  false  notion,  that  human  nature  was  so  organized, 
that  it  had  the  power  by  its  ov*'n  mere  volitions,  to  believe  conforma- 
bly to  its  inclinations,  and  to  love  or  hate  according  to  its  will.  Now 
I  contend  that  no  human  being  has  the  power  of  his  own  will  to  like, 
be  indifferent  to,  or  dislike  any  person,  or  any  thing  contrary  to  the 
sensations  which  they  produce  upon  him.  Who,  in  this  assembly, 
wiien  any  new  food  is  brought  before  him  can  determine  before  tasting 
jt,  whether  it  is  insipid,  grateful,  or  distasteful  to  bis  palate  ?  W^ill  not 
»iis  determination  upon  this  point  depend  entirely  upon  the  sensations 
produced  by  this  food  upon  his  palate  after  tasting  it?  If  a  stranger 
were  announced  as  being  about  to  corne  into  t^is  assembly,  where  is 
the  individual  amongst  you,  who  is  prepared  to  determine  before  he 
has  seen  this  stranger,  whether  he  shall  like,  be  indifferent  to,  or  dis- 
like him.  Wor.ld  not  one  and  all  of  you  be  compelled  to  receive  the 
impressions  which  the  couutenance,  the  figure,  the  manner,  and  the 
address  of  this  stranger,  would  enforce  upon  your  individual  organiza' 
tjons? 

Now,  those  who  think  they  arc  doing  good  service  to  the  world  by 
.attempting  to  disprove  the  doctrine  which  I  advocate,  should  consid- 
er well  these  two  fundamental  laws  of  our  nature.  I  rest  a  very  large 
portipa  of  my  argument  to  prove  the  erroi'sof  all  religvous.  and  of  the 


DEBATE,  60 

f nuh  *f  the  pviaciples  which  I  advocate,  on  a  thorough  conviction  from 
the  evidence  of  innumerable  facts,  that  human  nature  is  so  organized 
by  the  laws  of  its  creation,  as  to  be  passive  in  the  reception  of  its  sen- 
sations, except  so  far  as  it  may  be  influenced  by  previous  sensations 
of  liking,  or  disliking.  You  have  been  taught  some  fanciful  notions 
of  what  j-oa  have  heard  termed  God,  Deity,  or  First  Cau^e;  and  yoa 
have  been  taught  other  fanciful  notions  of  a  being  who  ha«  been  intro- 
duced to  you  by  the  name  of  ^Ae  Devily  who  was  created  by  an  infi.- 
nitely  wise  and  good  power.  Then,  my  friends,  if  you  have  a  control 
over  your  likings  and  dislikings,  just  for  the  sake  of  the  experiment, 
endeavor  to  hate  the  first,  and  to  love  the  second.  Can  any  one  of 
you  so  far  control  his  Will  as  to  do  this?  In  common  candor,  my 
friends,  you  must  be  compelled  to  acknowledge  that  you  cannot.  But 
you  will  be  pleased  to  observe,  that  I,  by  no  means,  admit  by  any  thino; 
{  may  have  said,  that  anj,  intelligence  infiniteiv  wise,  good,  and  poAv- 
orfid,  ever  did  make  (knowing  what  it  was  about)  a  devil,  to  torment 
us.  No,  indeed,  I  cannot  believe  any  absurdity  so  monstrous  as  thi--. 
But  to  return  to  our  subject.  We  are,  fortunately  for  us,  compelled  to 
like  that  which  produces  pleasant  sensations,and  to  dislike  that  w'hich 
produces  their  opposites.  Then  if  there  be  wisdom  in  the  command, 
that  we  should  love  one  another,  there  is  but  on'3  practical  course 
wliereby  to  obey  it.  It  is  to  act  consistently  with  the  principle  I  have 
now  developed,  which  will  Iead;you  to  train  your  children  to  acquire 
such  qualities  as  are  universally  lovely,  and  tiien  they  must  be  be- 
loved for  possessing  those  qualities.  Our  nature  is  such,  that  when 
they  are  so  formed,  we  cannot  help  loving  them;  and  until  they  are  so 
formed,  it  is  not  in  human  nature  to  lov.e  them.  But  we  shall  soon  be- 
come acquainted  with  the  method  whereby  to  train  our  infants,  step 
by  step,  in  such  a  manner  that  they  shall  command  our  love.  And 
when  this  shall  be  the  case,  the  command  to  do  so  will  become  use- 
less. What  utility  is  there  in  commanding  me  to  love  that  which 
possesses  qualities  which  are  disagreeable  to  me?  And  what  neces- 
sity is  there  for  such  a  command,  when  we  knov/that  we  have  the 
poAver  to  create  the  best  dispositions,  manners  and  habits  in  the  wliole 
human  race,  and  thus  give  such  qualities  as  w  ill  always  insure  love 
or  affection  from  every  one  ?  IIow  often  haAC  uninstructed,  unenlight- 
ened men  told  you  that  these  principles  lead  to  vice?  But  if  ever 
virtue  shall  be  known  and  practised  amongst  nmnkind,  it  will  only  be 
through  the  knowledge  of  these  principles,  and  through  the  universality 
of  the  practice  which  they  demonstrate  to  be  the  best  for  man  to  adop! . 
There  never  was,  in  the  imagination  of  any  human  being,  a  collec- 
tion of  facts  so  truly  valuable  to  the  whole  of  mankind  as  those  which 
are  contained  in  these  twelve  laws;  each  one  of  them  is  of  invaluable 
truth.  Bat  when  united  and  formed  into  a  system  for  reforming  the 
character  of  men  and  governinij  them,  what  a  glorious  change  will 
be  eftected  for  the  well  being  and  happiness  of  the  human  race  ?  H^Ikmi 
.this  shall  be  accomplishe«l,as  I  anticipate  will  be  the  case  in  a  few- 
years,  how  very  different  will  our  residence  in  this  world  become  ?-^' 
IIow  different  from  anv  state  or  condition  ever  vet  witnessed  in  any 


;0  BEBATE. 

former  periotl,  or  m  the  present  times?  There  will  be  then  ho  strilo 
nor  contention.  Then  all  will  say,"ifanyofmy  fellow-beingsdonotlove 
or  respect  me,  I  know  the  cause  is  in  myself;  and  therefore,  I  will,  thus 
mformcd,  endeavor  to  remove  the  disagreeable  parts  of  niy  character, 
and  set  about  the  correction  of  all  my  taults  and  failings,  if  the  superior 
knowledge  of  those  who  educated  mc  have  left  any  of  them  to  be  now 
corrected;  but  I  could  not  be  dir;piiidsed  with  my  fellow  being  for  ex- 
pressing a  sensation  which  I  had  caused  him  to  feel ;  this  will  neces- 
sarily remove  an  error  too  palpable  to  be  entertained."  That  we 
•-houldhave  acted  so  long  upon  any  other  principle,  is  a  proof  of  the 
Ignorance  and  darkness  m  which  the  errors  of  religion  have  surround- 
ed UH.  But  fortunately,  my  friend?,  a  steady  attention  in  the  investi- 
gation of  facts,  will  now  enable  us  to  discover  the  road  which  leads  un- 
erringly to  certain  happiness;  and  the  means  by  which  to  secure  it 
permanenlly,  without  the  horrible  notion,  that  some  of  our  fellow-be- 
ings  must  suffer  eternal  torments. 

My  friends,  I  do  not  know  Vfhat  your  ideas  of  Deity  may  be;  but 
having  attended  to  the  realities  of  human  life  and  human  nature,  I 
am  compelled  to  believe  that  if  I  knew  that  one  sentient  being  existed 
in  eternal  torment,  that  knowledge  alone  would  prevent  me  from 
being  perfectly  happy.  How,  therefore,  an  all-wise,  all-good,  and 
perfect  being,  should  make  human  beings  thus  to  suffer,  knowing 
V.  hat  he  was  doing  when  he  made  them,  is  too  inconsistent  to  make 
any  conviction  of  its  truth  in  my  mind.  To  me  it  appears  an  extra- 
ordinary and  unaccountable  notion  of  error — one  really  too  absurd  te 
he  longer  taught  to  man,  woman,  or  child. 

We  now  come  to  the  8th  fundamental  law  of  human  nature,  viz^ 
'•that  each  pei-son  is  so  created,  that  the  impressions  made  on  his 
organization,  although  pleaeant  at  first,  yet,  if  continued  beyond  a 
certain  period,  without  (change,  will  become  disagreeable;  and  when 
this  change  is  too  rapid  it  impairs  our  physical,  intellectual,  and 
moral  poAvers  and  enjoyments.*' 

It  is  of  no  use  for  the  human  mind  to  waste  its  powers  and  facul- 
ties in  imagining  what  human  nature  ought  to  be  according  to  the 
whims  and  fancies  of  some  men.  True  knowledge  will  direct  us  at 
once  to  inquire  what  it  U.  Of  no  use  is  it  to  imagine  that  it  ought 
to  be,  according  to  our  ignorant  notion?,  something  else  than  what 
it  is.  We  have  nothing  to  do  but  to  inquire  whut  human  nature  is, 
what  are  its  organic  laws,  and  how  it  is  formed  from  infancy  to 
maturity  ? 

We  shall  discover  it  to  be  a  imivcrsal  law  that  human  nature- 
irequires  for  its  happiness,  health,  well-being,  and  a  change  of 
sensations.  If  any  one  sensation  were  to  be  continued  without 
change,  it  would,  after  a  certain  time,  become  as  painful  as  at  first 
it  was  agreeable.  We  are,  therefore,  beings  so  organized  as  to  re- 
quire a  certain  change  of  our  sensations.  But  when  wc  proceed 
heyoad  a  certain  number  in  a  ^ivcn  period,  these  sensations  will 


'^vadufiil')   become  disagreeable,  and  ultimately  produce  misory  in- 
stead of  "happiness-.     This  is  another  admirable  law  of  our  organiza- 
tion.    It  teaches  us,  in  the  most  emphatic  manner,  that  to  preserve 
health,  spirits,  and  happiness,  v>e  must  proceed  in  all  our  exercises, 
i-n  all  our  enjoyments,  to  the  point  of  temperance,  and  not  beyond  it; 
or,  in  other  words,  that  the  highest  enjoyment  of  human  life  is  to  he 
attained  by  a  due  exercise  of  all  our  propensities  and  capacities  at 
the  point  of  temperance .     I  will  endeavor  to  deve'.ope  to  yon  some  of 
the  miseries  arising  from  the  infraction  of  this  law.     Men  and  women, 
by  the  laws  of  many  countries,  are  made  solemnly  to  promise  that 
they  will  lOve  each  other  to  the  termination  of  their  lives ;  and  yet 
iieither  the  one  nor  the  other  can  know  that  it  will  be  in  their  power  to 
perform  tjie  promise  for  one  day.     They  commit  this  error  by  not 
attending  to  this  and  other  unchanging  laws  of  our  nature.     Where 
is  now  the  man  or  woman  who  has  committed  this  moral  perjuiy, 
who  knew  certainly  at  the  time  of  making  the  vow,  whether  they 
would  be  able  to  love  eacli  other  for  an  hour?   And  how  much  misery 
has  this  error  produced?    How  much  happiness  has  it  destroyed? 
Your  ignorance  on  the  subject  of  belief,  and  of  liking  and  disliking, 
have  produced  almost  all  the  evils  of  domestic  life,  as  well  as  almost 
all  the  dissentions  between  nations.     Ignorance  of  this  law  of  our 
nature  has  divided  and  subdivided  the  world  info  various  classes 
greatly  to  the  injury  of  all.     One  class,  which  may  be  called  pro- 
ducers, have  their  physical  powers  called  into  action  far  beyond  the 
point  of  temperance.     Another   class,  which  may  be   called  non- 
producers,   have  their  memory   and   imagination  overstrained   far 
beyond  the  natural  limits.     The  former  class  are  subject  to  innumera- 
ble evils  in  consequence  of  their  -physical  powers  being  over-exerted 
and  their  mental  powers  being  unexercised.     The  latter  class  has 
been,  perhaps,  still  more  unfortunate  in  having  their  physical  powers 
neglected  and  their  memory  and  imagination  too  much  exercised. 
And  the  world  is  generally  divided  into  these  two  classes  and  their 
subdivisions.     When  we  shall  come  to  the  knowledge  of  what  man- 
ner of  beings  we  are,  these  errors  must  cease;  society  will  be  differ- 
ently arranged,  and  there  will  be  but  one  class  trained  and  educated, 
and  placed  under  new  circumstances  that  will  enable  all  to  enjoy  the 
full  extent  of  their  respective  capacities  at  the  point  of  experience ;  and 
that  class  v.ill  have  their  physical,  intellectual,  and  moral  faculties 
equally  cultivated,  and  duly  and  temperately  exercised.     We  shall, 
by  acquiring  an  accurate  knowledge  of  these  laws  of  our  nature,  be- 
gin to  discover  what  real  knowledge  is,  and  what  is  necessary  to 
constitute  our  true  and  substantial  happiness.     At  present  we  do  not 
know  what  plan,  system,  or  practice  is  necessary  to  constitute  our 
happiness,  and  therefore  we  do  not  knovf  what  to  adopt  to  promote  it. 

Before  our  meeting  in  this  place  shall  terminate,  I  will  endeavor  to 
explain  what  are  those  things  which  are  necessary  for  our  happiness — 
that  all  may  know  what  it  is  that  we  should  endeuvor  tp  attaim 
[Half  hour  vut.] 


Mr.  CAJtruCLL  rises — 
Mr.  Chairmun — It  seems  a  very  hard  matter,  indeed,  to  reason 
Jogicaliy  when  we  have  nothing  to' reason  against.  We  require  not 
only  to  have  premises  cstabUslied /row;  which  to  reason,  but  we  must 
have  a  definite  object  for  which  to  reason.  There  is  scarcely  any 
thing  tangible  or  pertinent  in  Mr.  Owen's  last  address,  any  more 
tlian  in  his  preceding  ones.  He  has  not  put  himself  to  the  trouble 
to  investigate  or  to  discriminate  with  regard  to  the  difhcullies  in- 
volved in  our  argumentation,  if  such  it  may  he  called.  My  friend 
mi"ht  naturally  have  anticipated  to  have  been  met  in  the  course  of  this 
discussion,  with  "IIow  did  man  come  into  existence?"  Are  we  going 
\o  extinguish  all  the  lights  v;e  have  upon  this  momentous  question 
v.ithout  presenting  a  single  spark  in  lieu  thereof?  If  man  did  not 
make  himself,  then,  I  ask,  how  came  he  into  existence?  Again,  we 
have  presented  some  (as  we  conceive)  insuperable  difficulties  in  the 
way  of  Mr.  Ov.en'.'S  views  of  irresponsibility.  We  have  urged  upon 
Jiim  this  difiiculty.  We  have  proved  that  his  theory  reduces  the  idiot 
and  the  sage  to  the  same  level  of  irresponeibility.  And  we  did  expect 
(reasonal'ly  we  think)  that  he  would  have  adverted  to,  and  at  least 
attempted  to  remove  this  stumbling  block.  But  Mr.  Ow^en,  it  seems, 
lias  found  it  convenient  to  pretermit  all  notice  of  this  part  of  our  re- 
marks. He  has  favored  us,  gratuitously  too,  with  some  very  good 
remarks  upon  temperance.  Assuredly  Mr.  Owen  knows  that  there  is 
Tio  controversy  about  temperance  betw-een  us ;  that  I  have  no  objection 
to  men's  enjoying  the  blessings  of  temperance,  and  of  a  sound  and 
healthy  action  of  ..mind  and  body.  But  what  has  this  to  do  w  ith  the 
argument  before  us? 

I  presented  another  difficulty  in  the  way  of  my  unreserved  admis^ 
sion  of  the  proposition  that  "our  w  ill  has,  in  no  case,  any  power  over 
our  belief"  I  have  contended  that  our  will  has  power  over  our  assent 
to  the  verity  of  a  matter  submitted  to  our  understandings  as  a  matter 
of  belief  To  this  he  has  paid  no  regard,  in  his  last  speech.  Volition 
cannot  create  the  evidence  on  which  belief  must  be  founded,  but  it 
can  give  stimulus  and  impulse  sufficient  to  put  us  upon  the  investiga- 
tion of  the  character  of  that  evidence.  Suppose,  as  Mr.  Owen  states^ 
ihat  it  was  my  interest  that  did  excite  me  to  investigate  the  testimony 
oflcred,  am  I  not  at  liberty  to  act  according  to  what  I  conceive  to  be 
my  true  interest  ?  And  if  I  so  act,  do  I  not  act  rationally  and  volun- 
larih  ?  Seeing  my  interest,  have  I  not  liberty  to  make  a  start  in  pursuit 
of  it?  Consequently  our  volitions  have  power  in  influencing  and 
•nducing  our  belief     In  some  instances  we  are  compelled  to  believe. 

1  might  not  wish  a  fact  to  be  true,  and  yet  might  be  unable  to  resist 
tiic  force  of  the  evidence;  and,  on  the  other  hand,  I  might  wish  it  to 
be  true,  and  yet  be  unable  to  Ijelievc  it  for  want  of  satisfactory  evi- 
dence. Thus  contradictory  to  our  volitions,  such  is  the  sovereignty 
of  c\idcncc  to  compel  belief  This  we  adznit  most  cheerfully;  but 
from  such  particular  instances  to  infer  a  general  and  universal 
copclusion,  is  a  sophism  of  the  most  palpable  detection.     I  wouM 


DEBATE,  :0 

noi  sacrllice  a  single  (ruth  that  might  appear  to  combat  a  favorite 
point  for  any  momentary  triumph. 

Philosophers  run  as  much  into  extremes  as  any  other  persons. 
Because  Mr.  Owen  finds  instances  where  belief  is  involuntary,  or,  at 
least,  not  dependent  upon  any  previous  determination,  he  asserts  uni- 
versally, that,  in  no  case  tchatever,  does  our  belief  depend  upon  our 
will.     But  this  we  shall,  in  its  own  place,  still  farther  develope. 

Instead  of  adverting  to  the  difliculties  proposed  in  my  last  speech. 
iVIr.  Owen  told  us  he  could  never  believe  that  a  good  and  wise  bein"- 
could  create  a  Devil ;  yet  he  could  believe  that  the  Devil  created  him- 
self, or  that  a  wise  and  kind  Nature  cheated  evil.  Natural  evils  and 
moral  evils  do  exist  from  sojiie  cause;  there  are  poisons,  pains,  and 
death.  Yet,  with  Mr.  Owen,  there  is  neither  a  God  nor  a  Devil !  Every 
thing  made  itself,  or  all  things  together  made  each  separate  afrent!! 

Nor  can  he  endure  the  idea  of  misery  existing  any  where.     Th.e 
thought  of  any  sentient  being  suftering  hereafter,  would  convert  his 
lieaven  into  a  place  of  torment.     He  has  high  conceptions  of  his  future 
sensibilities!  They  must  be  much  more  perfect  than  at  prei«ent:  for 
he  can  sleep  sound  and  enjoy  all  animal  and  social  comforts,  day  and 
-'iight,  without  ever  thinking  or  feeling  unhappy  at  the  thou^'ht— 
"How  many  feel,  this  verj'  moment,  death 
And  all  the  sad  variety  of  pain. 
How  many  sink  in  the  devouring  flood, 
Or  more  devouring  flame.     How  many  bleed. 
By  shameful  variance  betvrixt  man  and  man. 
How  many  pine  in  want,  and  dungeon  glooms. 
Shut  from  the  common  air,  and  common  use 
Of  their  own  limbs.     How  many  drink  the  cup 
Of  baleful  grief,  or  eat  the  bitter  bread 
Of  misery.     Sore  pierc'd  by  wintry  winds, 
How  many  shrink  into  the  sordid  hut 
Of  cheerless  poverty-     How  many  shake 
With  all  the  fiercer  tortures  of  the  mind, 
Unbounded  passion,  madness,  guilt,  remorse; 
Whence  tumbled  headlong  from  the  height  of  life. 
They  furnish  matter  for  the  tragic  Muse." 
He  seems  now  to  enjoy  himself,  unconscious  that  tlierc  are  myriads 
suffering  all  the  fiercer  tortures  of  mind  and  body,  but  yet  fancies 
that  the  thought  of  any  human  being  suffering  hereafter,  would  make 
him  most  wretchedly  unhappy !     His  sensibilities  are  very  fantastic, 
I  will  now,  for  the  sake  of  eliciting  investigation,  submit  an  outline 
of  what  I  conceive  to  be  the  constituents  of  the  human  being.    Taking 
myself  for  one  of  the  species,  and  as  a  sample  of  the  race,  I  proceed 
to  examine  myself  with  a  view  to  discriminate  accurately  what  man- 
}ier  of  being  I  am;  1  look  at  my  exterior,  m.y  corporeal  powers,  and 
senses.     Of  the  latter  I  perceive  that  I  have  five.    Throi;p-h  these 
communications  are  made  to  some  internal  power  or  principle  called 
Mc  mind.     The  mind  through  the  senses,  by  v.ijat  is  called  sensation, 
has  the  power  of  perception,  by  which  I  become  acquainted  with  all 
filings  external.     By  mciv.ori/  i  bccom''  ac.-juaintcd  with  all  thing? 


74  DEBATE. 

past;  by  consciousnas  I  become  acquainted  with  all  things  internal. 
All  philosophers  agree  that  we  have  the  powers  of  perception,  memo- 
ry, and  consciousness.  Now  sensation,  perception,  memory,  and 
consciousness  are  just  as  distinct  fr;;m  each  other  as  the  ear,  eye,  or 
hand.  13ut  these  constitute  the  mind  as  our  diiTerent  members  con- 
stitute the  body.  These  lliculties  are  as  distinct  in  their  operations 
as  are  the  diiTerent  members  and  organs  in  the  animal  part  of  man. — 
I  repeat  for  the  sake  of  perspicuity  and  emphasis,  that  by  perception 
.\c  become  acquainted  with  all  things  external.  By  memory  we  take 
r'ognizance  of  all  things  jntfit.  By  consciousness  we  become  acquaint- 
•  •d"vith  things  internal.  Such  of  these  as  are  active  powers  act  inde- 
pendently of  volition.  But  I  ask,  Have  we  any  other  powers  or  facul- 
UC3  capable  of  acting  independently  of  volition  ?  I  say  No.  We  have, 
riowcver,  the  powers  of  recollecting,  reflecting,  imagining,  reasoning, 
■md  judf  iuc".  These  operations  of  the  human  mind  are  dependent  up- 
on volition ;  or,  in  other  w^rds,  it  depencs  upon  volition,  whether  I 
.'hall  or  shall  not  exercise  my  powers  of  recollecting,  reflecting,  in> 
;iginii)g,  reasoning,  or  judging.  Mr.  Owcn^  it  appears  to  me,  con- 
lounds  our  appetites  with  our  higher  powers.  Iliese  I  would  desig- 
:.ate  by  the  term  Instincts.  But  our  appetites,  affections,  passioRP,  and 
judgment  affect  the  will,  and  determine  to  action.  I  hope  Mr.  Owen 
will  either  affirm  or  deny,  that  we  may  examine  our  mental  powers, 
f->r  he  seems  to  overlook  them  in  his  system.  I  beg  leave  to  sviLmit 
this  analysis  of  our  mental  powers,  in  order  to  ascertain  what  is  the 
primitive  character  of  the  mind.  At  present  we  are  utterly  unable  to 
<iiscover  whether  Mr.  Owen  recognizes  any  distinction  between  our 
perception,  memory,  and  consciousness,  and  our  appetites,  affections, 
tind  passions. 

But  Mr.  Owen  has  gone  so  far  as  to  inform  us  that  our  ideas  of  a 
Deity,  Devil,  «fec.  are  fanciful.  I  am  glad  to  hear  the  assertion,  be- 
cause it  may  present  something  tangible.  Are  we  to  admit  the  as- 
sertion that  the  idea  of  a  God  is  fanciful,  or  shall  we  join  issue  upon 
this  assertion?  I  have  no  objections  to  rest  the  whole  merits  of  the 
discussion  upon  this  assertion.  This  is  a  tangible  position  taken  by 
i.ny  opponent. 

I  repeat,  that  if  my  opponent  can  make  that  assertion  good,  I  will 
give  up  the  cause  I  advocate.  If  he  will  join  issue  with  me  upon  this 
assertion,  the  scope  and  compass  of  this  discussion  will  be  much  con- 
tracted. I  conceive  that  the  whole  of  my  opponent's  declamation  has 
been  entirely  irrelevant  to  the  premises  before  us,  and  that  it  has  no 
connexion  with  the  real  merits  of  the  questions  we  are  to  debate.  The 
question  whether  all  religions  are  founded  in  ignorance  is  a  question 
ct  fact — of  plain,  simple,  tangible,  vcritab.lo,  demonstrable  fact.  A 
man  need  not  to  be  a  sage  before  he  cnn  beconio  a  rluislian;  Tbo 
truth  of  religion  dci;ends  altogether  upon  facts — facts  which  can  be 
r.pp.chended  as  easily  by  the  unlearned  as  1  y  the  wise.  I  well  knov, 
n.y  Iricn  h,  that  the  real  merits  of  this  question  do  not  rest  where,  for 
tb.e  sake  of  an  issue,  I  have  proposed  to  rest  them ;  but  I  repeat,  that  I 
w'fW  rest  the  whole  merits  of  this  controversy  upon  my  opponent's  be- 


DEBATE.  1p 

1 

iing  able  to  establish  the  assertion,  that  the  idea  of  God  is  a  fancy.  I 
know  very  well  that  it  is  very  difficult  to  render  a  clear  and  perspicu- 
ous demonstration  of  an  abstract  and  metaphysical  hypothesis.  Were 
we  as  well  acquainted  with  the  extent  and  measure  of  our  intellectual 
as  we  are  of  our  physical  powers,  we  could  soon  settle  this  controver- 
sy. Were  I  to  tell  you  that  I  had  seen  a  man  take  up  the  Andes  in  his 
hand  and  cast  them  into  the  ocean,  you  would  unhesitatingly  say  that 
it  was  false;  because  you  know,  by  experience,  and  the  most  exten- 
sive observation,  that  this  is  far  beyond  tiie  measure  of  any  human 
strength.  But  when  I  say  that  a  man  could  as  easily,  by  the  exercise 
of  his  own  native,  inherent,  unaided  human  strength,  take  up  the 
mountains  and  cast  them  into  the  sea,  as  ho  could  originate  the  idea  of 
=1  God,  you  would  feel  a  great  deal  more  hesitancy  in  giving  a  plump 
7;egative  to  the  assertion — you  would  immediately  sa,y  this  is  a  que?- 
f  ion  of  much  more  difficult  solution  than  the  former — it  is  abstract  and 
rnetaphj-^ical :  it  is  de  rebus  sjy'irittialibus,  and  not  de  rebus  naturaUbv? 

I  did  not  propose  those  questions  yesterday  with  a  view  to  puzzle 
!ny  opponent.  As  far  as  I  have  been  able  to  penetrate  these  subjects 
I  am  conscious  that  no  man  can  solve  these  questions,  but  by  an  ad- 
mission of  the  principle  for  which  I  contend.  These  questions  were, 
therefore,  tendered  to  my  friend  in  order  to  bring  his  own  mind  to 
reason  upon  them,  and  thereby  enable  it  to  arrive  at  logical  concli'- 
sions.  But  I  cannot  consent  to  go  on  with  the  discussion  in  this  way. 
lam  willing  to  receive  and  examine  Mr.  Owen's  ablest  arguments  in 
support  of  his  cause.  And  1  do  wish  for  his  own  sake,  and  for  the  sake 
of  truth,  that  he  v.'ouldcome  out  in  his  whole  argumentative  strength 
in  advocacy  of  his  proposition.  More  good  than  Mr.  Owen  has  ever 
dreamed  of  may  result  from  a  correct  and  fair  investigation  of  this  sub- 
ject. I  should  like  to  be  told  why  we  should  not,  on  I\Ir.  Owen's  prin- 
ciples, love  stones  and  trees  as  well  as  men. 

Mr.  Owen  has  told  us,  moreover,  that  the  Millennium  is  coming,  when 
we  shall  all  be  independent;  that  is,  in  his  acceptation,  we  shall  have 
like  sympathy  for  trees  and  stones  as  for  each  other  Am  I  not  war- 
ranted in  calling  all  this  impertinent  declamation?  But,  I  must  re- 
sume my  disquisition  upon  the  old  sceptics,  as  I  have  nothing  before 
me  in  Mr.  Owen's  last  speech,  pertinent  to  our  discussion.  When 
my  last  half  hour  expired  I  was  going  on  to  show  how  the  sceptics  in- 
volve every  thing  in  mysticism.  No  sceptics  ever  could  agreo 
upon  any  system  of  human  natui-e. 

"Man  is  the  work  of  Nature,"  says  the  philosopher.  But  who,  or 
what,  is  nature?  Of  her  he  appears  as  ignorant  as  the  deist  of  his 
*'God  of  Nature."  He  attempts  to  define  nature:  "Nature  in  its  most 
extended  signification,  is  the  great  whole  that  results  from  the  assem- 
blage of  different  matter,  of  its  different  combinations,  and  of  their 
different  motion  which  the  Universe  presents  to  view  "  But  Nature, 
the  mother  of  us  all,  is  here  said  to  be  a  child  oimattrrand  motion.  The 
sage  defines  her  again: — ^'Nature,  in  a  less  extended  sense,  or  con- 
sidered in  each  being,  is  the  Avhole  that  results  from  its  essence ;  i.  e. 
of  the  propertie?.  combination's,  motions,  or  different  modifi("at!on«  by 


:ti  DEBATE. 

which  u  is  distinguishcii  iVom  other  beings.*'  This  makes  the  nutiu  t 
of  each  being  the  result  of  its  own  essence!!  But  we  shall  hear  his 
definition  of  one  being,  viz.  man  : — "Man  is,  in  the  whole,  the  result 
of  the  combination  of  certain  matter,  endowed  with  peculiar  proper 
ties,  of  which  the  arrangement  is  called  organization,  and  of  which 
the  essence  is  lo  feel,  to  think,  to  act,  and,  in  short,  to  move  after  a 
manner  distinguished  from  other  beings  with  which  he  can  be  com- 
pared." Now  if  nature  be  something  different  from  matter,  motion, 
or  the  essence  of  particular  bodies,  can  thesehe  called  nature,  or  can 
s/ic  be  called  the  author  of  them ! !  But  the  sage  feeling  the  darkness 
and  confusion  of  his  former  definitions,  gives  an  extra  definition  in 
the  way  of  an  admonition: — Whenever  I  make  use  of  the  expression 
'^'nature  produces  an  effect,"  I  have  no  intention  of  personifying  that 
nature  which  is  purely  an  abstract  being.-' 

But  he  talks  of  the  laws  op  nature.  Is  she  a  lawgiver?  The 
laws  of  a  stone  are  just  as  puissant  as  the  laws  of  Nature.  Is  Nature 
the  governor,  and  the  governed — the  afrent  and  the  patient — or  is  the 
term  laio  equivalent  to  the  term  nature'L' 

There  are  some  who  glory  in  being  rational,  and  contemn  others  as 
irrational.  The  rationals  censure  the  irrationals  for  their  ignorance 
of  the  system  of  religion  which  they  embrace,  or  rather  for  having 
any  system  which  they  do  not  fully  comprehend.  Af^er  this,  who 
would  expect  to  hear  a  person  professing  to  teach  and  to  admire  what 
he  calls  the  system  or  naturk,  confessing  in  piece-meal  his  ignor- 
ance of  the  whole  of  it?  Yet  such  is  the  author  of  the  System  of  Na- 
ture. 

We  shall  now  state  the  dogmas  and  mysteries  of  atheism  :■ — 

First.  Of  the  dogmas. 

1.  "The  Universe  presents  but  matter  and  motion. '^^ 

2.  "From  the  action  and  reaction  of  the  beings  which  the  Universe 
contains,  result  a  series  of  causes  and  effects." 

3.  "Man  is  the  work  of  Nature." 

4.  "Motion  is  guided  by  constant  and  invariable  laws." 

Now  for  a  confession  of  ignorance  on  those  dogmas  and  topics  con- 
nected with  them — 

CONFESSED  IGNORANCE  OF  ATHEISTS. 

1.  "The  different  principles  of  each  of  these  motions  are  unknown 
tous.because  w;*  ore  ignorant  of  what  originally  constitutes  the  es 
gence  of  these  beings.  We  know  bodies  only  in  the  mass;  we  are  ig- 
norant of  their  intimate  combinations,  and  the  proportions  of  those 
combinations." 

2.  "If  we  have  a  mind  to  find  the  principle  of  action  in  matter  and 
the  origin  of  things;  it  is  forever  to  fall  back  into  difficulties,  and  to 
absolutely  abridge  the  examination  of  our  senses  which  only  can 
make  us  know  and  judge  of  the  causes  capable  of  acting  upon  them, 
or  impressing  on  them  motion." 

'I  "Wo  know  nothing  of  tlio  clomouts  of  bodies  " 


DEBATE  n 

A'.  *'*rhemln^mostpractised  in  philosophical  observations,  has  fre<- 
qucntly  the  chagrin  to  find  that  the  most  simple  and  most  common 
effects  escape  all  his  researches  and  remain  inexplicable  to  himP 

5.  ^^We  are  ignorant  of  the  ways  of  nature,  or  of  the  essence  of  be- 
ings'*— "Let  us  therefore  content  ourselves  with  avowing  that  ruiiure 
has  resources  which  we  know  ncw  of." 

6.  If  they  ask  from  whence  man  has  come,  we  reply,  that  experi- 
ence does  not  enable  us  to  resolve  this  question,  and  that  rr  cannot 
HEALLY  INTEREST  US.  It  sufficcs  for  US  to  know,  that  man  exists, 
and  that  he  is  constituted  in  a  manner  to  produce  the  effects  of  which 
we  see  him  capable." 

7.  "Perhaps  this  earth  is  a  mass,  detatched  in  the  course  of  time, 
^omsome  other  celestial  body — perhaps  it  is  the  result  of  those  spots, 
or  those  incrustations  which  astronomers  perceive  on  the  sun*s  di?k  • 
which  from  thence  have  been  able  to  diffuse  themselves  into  our  plan- 
etary system — perhaps  this  globe  is  an  extinguished,  or  displaced 
comet,  which  heretofore  occupied  some  other  place  in  the  regions  of 
space;  and  which,  consequently,  was  then  in  a  state  to  produce  be- 
ings very  different  from  those  wliich  we  find  in  it  now." 

8.  "We  CONJECTURE  that  the  human  species  is  a  production  pecu- 
/iar  to  our  globe,  in  the  position  in  which  it  is  found,  and  when  this 
position  shall  happen  to  be  changed,  the  human  species  will  change, 
or  will  be  obliged  to  disappear." 

9.  "It  IS  PROBABLE  that  man  was  a  necessary  consequence  of  the 
disentangling  of  our  globe,  or  one  of  the  results  of  the  qualities  or  pro- 
perties of  the  energies  of  which  it  was  susceptible — that  he  was  born 
jnale  and  female — that  his  existence  is  co-ordinate  with  that  of  the 
globe." 

10.  "The  PRiMiTRE  3rAN  did  perhaps  differ  more  from  the  actual 
man,  than  the  quadrupeds  differ  from  the  insects." 

11.  "It  is  impossible  for  vs  to  know  what  they  will  become,  as  to 
know  what  they  have  been." 

12.  "It  is  not  given  to  man  to  know  his  origin ;  to  know  the  essence 
of  things,  nor  to  know  their  first  principles;  but  we  may  conclude 
that  he  has  no  just  reason  to  believe  himself  a  privileged  beino-  in  na- 
ture." 

13.  "We  know  not  the  nature  of  magnetism,  of  electricity,  of  elas- 
ticity, of  attraction,  of  cohesion." 

14.  "The  most  simple  motions,  the  most  ordinary  phenomena,  tha 
most  common  modes  of  action,  are  inexplicable  mysteries,  of  which 
we  shall  never  know  the  first  principles." 

This,  which  is  but  a  sample,  we  must  give  as  a  specimen  of  the  ig* 
norance  confessed  by  those  who  pretend  to  believe  that  Christianity 
is  predicated  upon  the  ignorance  of  mankind,  I  have  extracted  these 
fburteen  assertions  in  their  own  Avords. 

NATURAL  MYSTERIES  OF  ATHEISM. 

1 .  The  origin  of  Matter. 

2.  The  princi'^le  cX :notion  in  Matter. 

3.  The  specific  ori.::n  of  the  Earth. 

7* 


7s  Debate. 

4.  The  origin  of  man. 

5.  The  elements  of  bodies. 

6.  The  nature  of  Magnetism. 

7.  The  wa/wre  of  Attractiorr, 

8.  The  nature  of  Repulsion. 

9.  The  nature  of  Cohesion. 

10.  The  nrt^wrc  of  Elasticity. 

1 1 .  The  nature  of  Electricity, 

12.  The  destiny  of  the  whole  or  any  part  of  the  UniVerse. 

13.  Our  belief,"  in  no  case,  depends  upon  our  will,  therefore,  faith^ 
or  belief,  is  necessary;  consequently,  original  and  divine, 

14.  Knowledge,  belief,  and  opinion,  are  all  involuntary.  The  de- 
sire to  know,  a  natural  principle,  has  no  effect  upon  our  will ;  ouf 
consequent  volition  has  no  influence  upon  our  knowledge. 

The  materialist  has  to  confess  as  much  ignorance  and  to  believe 
more  mysteries  than  the  christian.  And  this  is  neither  the  half  nor  the 
^vorstof  it;  he  has  to  teach,  admit,  and  contend  for  a  number  of  ab- 
surd mysteries,  besides  those  which  he  acknowledges,  which,  in  fact, 
are  much  greater  than  any  taught  in  the  most  corrupt  schools  of  chris- 
tian priests.  But  they  are  of  another  kind,  and  therefore  are  not  to  be 
'.ompared. 

1.  The  viaterialist  asserts,  "That  it  cannot  really  interest  vianio 
icnow  his  origin.''''  This  is  contrary  to  universal  experience,  and  to  th* 
ardent  desires  of  rational  nature. 

2.  The  materialist  asserts  that  "man  has  no  jus(  reason  to  believe 
himself  a  privileged  being  in  nature."  This  is  also  contrary  to  expe- 
rience, and  the  most  common  observation. 

3.  He  has,  in  any  attempt  to  account  for  the  origin  of  man,  to  sup- 
pose an  absurdity ;  namely,  that  there  were  an  infant  male  and  female 
born  or  produced  co-ordinate  with  the  existence  of  the  earth,  and  that 
these  had  no  parent;  consequently,  could  not  possibly  arrive  at  ma- 
furity.  Experience  has  taught  us  that  the  first  pair  must  have  been 
■idults  when  first  ushered  into  being. 

4.  He  has  to  suppose,  contrary  to  all  experience,  and  to  all  history, 
fliat  man  v/asnot  originally  like  the  species  now. 

5.  That  there  was  first  an  acorn  or  a  seed  before  there  was  a  tree 
fo  produce  it.  Doubtless  all  the  vegetable,  as  well  as  the  animal  king- 
dom was  first  in  its  prime  before  there  was  a  seed  fell  into  the 
oarth,  > 

G.  He  is  also  compelled  to  suppose  matter  and  motion  originally 
possessed  of  powers  of  which  they  are  now  totally  divested,  and,  there- 
fore, has  to  reason  against  all  experience.  Nature  cannot  now  pro«- 
'luce  a  new  genus  or  species  in  the  animal  or  vegetable  kingdont 
)jy  what  rational  evidence  can  it  then  be  shown  that  ever  she  posses- 
aedsuch  a  power? 

7.  He  cannot  give  any  rational  account  of  how  the  idea  of  God  or 
a  Creator  so  universally  obtained  amongst  mankind. 

8.  He  cannot  shuw  one  single  instance  of  either  contingency  or  the. 
bliud  laws  of  nature  operating  to  produce  a  poem  like  Hor.ier's.  Iliiad; 


DEBATE.  i§ 

or  Miiion's Paradise  Lost;  to  produce  a  house  like  tKis  one;  a  steam- 
boat; a  ship;  a  watch ;  a  human  eye ;  a  hand;  or  a  picture.  Why 
then  assert  contrary  to  all  experience  and  observation,  that  nature  pro- 
duces the  power  of  creating  any  thing? 

The  capital  sins  of  ignorance  confessed  by  the  materialist,  amount 
to  twice  seven.  The  natural  mysteries  of  their  creed  are  also  at  least 
twice  seven.  And  the  artificial  mysteries  which  they  have  recently 
Superadded  amount  to  seven.  In  this  enumeration,  we  have  followed 
their  method :  we  have  not  gone  into  the  detail.  The  prominent  items 
I  have  given  in  their  own  Avords»  But  there  is  one  inystertf  that  ought 
*o  be  added,  which  is  more  than  equal  to  that  oi  tratisuhstantiation  in  ite 
worst  aspect.  It  is  this:  Bloiion,  say  they,  is  a  property  of  matter. 
But  what  gives  regularity  to  motion?  WTiy  does  it  choose  to  move  in 
order,  or  in  any  uniform  course  ? 

Motion  was  so  irregular  at  one  time,  as  to  form  out  of  two  vegetables 
a  man  and  a  woman — They  sprang  up  on  the  bank  of  a  river  in  Asia. 
They  grew  with  their  faces  towards  each  other,  and  when  they  were 
fully  ripe,  a  gentle  breeze  broke  them  oft' the  stem,  and  so  put  them  in 
motion ;  and  thus  they  formed  an  early  attachment  for  each  other, 
and  have  kept  in  motion  ever  since.  But  why  motion  should  have 
acted  so  irregularly  at  that  time,  and  kept  so  regular  ever  since,  is 
the  greatjnystery  of  mysteries  ofatkeUm. 

Before  I  sit  down,  I  will  giveyou  the  testimony  of  Lord  Chesterfield, 
on  this  creed  of  the  materialists.     No  man  can  suppose  kirn  either  a' 
bigot  or  an  enthusiast  in  religion.     He  says — 

'•I  have  read  some  of  Leed'*s  sermons,  and  like  them  very  well.  But 
I  have  neither  read  nor  intend  to  read  those  which  are  meant  to  prove 
the  existence  of  God;  because  it  seems  to  me  too  great  a  disparage- 
ment of  that  reason  which  he  has  given  us,  to  require  any  other  proof 
of  his  existence  than  those  which  the  whole,  and  every  part,  of  the 
creation  afford  us.  If  I  believe  my  own  existence,  I  must  believe  his. 
It  cannot  be  proved  a  priori,  as  some  have  idly  attempted  to  do,  and 
cannot  be  doubted  lif  «  posteriori — Cato  very  justly  says, — <And  that 
he  is,  all  nature  cries  aloud,'  " — Elegant  epistle. — [Half  hour  out.] 

Mr,  Owen  rises. 
Mr,  Chairman — I  expressed,  in  the  previous  part  of  the  debate,  my 
total  disbelief  in  the  notion  that  a  supreme  intelligence  would  create 
a  devil,  knowing  what  it  was  about,  I  asserted  nothing  about  the 
existence  or  non-existence  of  Deity,  (fee.  Now,  my  friends,  I  am 
very  desirous  to  conform  to  the  suggestion  of  the  board  of  Modera- 
tors, and  not  to  digress  from  the  point  of  discussion  immediately  be- 
fore us,  except  for  the  purpose  cf  more  ample  illustration.  We  are 
now  endeavoring  to  prove  that  all  religions  are  founded  in  ignorance, 
Mr.  Campbell  has  stated  a  strong  practical  fact  concerning  the  sec- 
tarianism of  the  sceptics.  But  I  do  not  conceive  myself  in  the 
least  bound  to  depend  upon  any  arguments  except  those  Avhich  I  bring 
forward  myself.  I  have  not  once  quoted  a  Sceptic,  Deist,  or  Atheist 
to  prove  one  of  my  posUions.     I  derive  my  information  from  a  close 


60         '  I)EBATE.- 

observation  of  human  nature,  and  from  facts  which  every  one  can  ex- 
amine for  himself.  I  have  no  occasion  for  any  other  authority ,  nor 
do  I  wish  to  resort  to  any  other.  For,  in  my  opinion,  authority  is  but 
of  little  use,  unless  it  be  to  give  sanction  to  falsehood  and  error.  It 
seems  that  the  sceptical  opinions  of  Mirabaud  and  Paine  were  at  war 
with  each  other.  Well  be  it  so;  for  my  part,  I  know  not  what  scepti- 
cism means,  unless  it  signifies  a  difference  of  opinion  from  the  speaker.. 
I  am  simply  a  searcher  after,  and  a  lover  of  truth,  Mirabaud,  it 
seems,  has  stated  that  atheism  could  not  make  a  wicked  man  good ; 
right  enough,  according  to  his  notions  of  human  nature  and  society. — ■ 
But  the  system  which  I  advocate,  is  derived  from  the  laws  of  natnrci 
which  will  prevent  bad  men  from  being  formed.  Are  there  not  now' 
bad  men  and  women  of  all  religions  in  the  world.  Now,  I  propose  to 
you  a  principle  which  shall  prevent  the  formation  in  future  of  any 
bad  men  and  women,  and  surely  this  is  a  superior  principle  to  apply 
to  practice  than  either  religion  or  atheism^  both  of  which  are  mere 
•words. 

The  ninth  great  law  of  our  nature  is,  "that  the  highest  health,  &c^ 
depends  upon  the  cultivation  of  our  intellectual  and  other  faculties, 
upon  their  equal  and  full  devclopement,  and  upon  their  temperate  ex- 
ercise." It  is  this  law  of  our  nature,  that  demonstrates  that  temper- 
ance in  all  things,  must  be  the  highest  point  of  human  enjoyment^ — 
-Consequently,  the  education  of  youth  ought  to  be  directed  to  give 
every  being  the  habit  of  temperance.  We  all  know  that  we  are  com- 
posed of  physical  propensities,  of  intellectual  faculties,  and  of  moral 
i^elingp,  and  no  human  being  can  enjoy  the  happiness  that  of  right 
belongs  to  his  nature,  until  all  these  are  properly  cultivated  from  in- 
uincy  to  maturity.  We  have,  therefore,  my  friends,  not  a  metaphysi- 
cal discussion  to  attend  to;  but  an  invaluable  law  of  nature  directing 
us  to  the  most  beneficial  practical  result,  and  declaring  to  us  in  the 
plainest  language,  that  we  ought  to  alter  our  whole  system  of  society 
as  it  is  carried  on  in  all  countries.  In  our  present  system  we  have, 
as  formerly  stated,  but  two  divisions  of  society,  the  producer,  and  the 
non-producer;  the  one  continually  attempting  to  deceive  and  to  prey 
upon  the  other,  and  both  having  their  faculties  partially  and  unnatu- 
rally developed.  The  whole  system  of  the  world  is,  therefore,  bad 
from  its  foundation.  Had  we  been  all  trained  in  the  best  manner 
physically  and  intellectually,  what  different  beings  we  would  have 
been  from  what  we  now  are.  Why,  my  friends,  under  a  rational  state 
of  society,  the  expression  of  every  one  of  our  features  will  be  greatly 
superior  to  what  they  now  are,  I  should  be  sorry  to  say  any  thing 
offensive,  or  unnecessarily  to  wound  the  feelings  of  any  one ;  but  it  is 
my  duty  upon  this  occasion,  to  speak  the  truth  forthe  benefit  of  socie- 
ty at  large,  who  will  either  read  or  hear  of  these  discussions,  and  to 
m:ike  known  the  genuine  impressions  which  facts  havemado  upon  me;' 
•and,  thcreforo,  my  friend.'^,  I  tell  you  plainly,  and  I  hope  without  of- 
fence to  any,  that  I  have  never  yet  seen,  since  I  had  the  power  of 
observing,  with  my  present  knowledge  upon  the  subject,  any  feature 
in  the  countenance  of  any  human  beings  that  appeared  to  exprcss.thc. 


DEBATE.  8} 

full  character  of  rationality.     And  my  expectation  is,  that  the  genera- 
tion that  shall  be  trained  to  be  rational,  will  be  in  all  respects  differ- 
ent, and  greatly  superior  in  aspect  and  general  character,  from  the 
present.     More  different,  indeed,  than  in  your  present  state  of  mind, 
it  is  possible  for  you  to  conceive.     When  we  shall  become  rational, 
if  I  am  not  greatly  deceived,  we  shall  see  no  feature  expressive  of  dis- 
like, anger,  or  irritation ;  no  eye  that  will  express  want  of  confidence, 
or  a  consciousness  that  we  are  attempting  to  deceive  our  neighbor. — 
Our  faces  will  become  so  open  that  all  our  real  feelings  will  be  ex» 
pressed  in  them  without  the  slightest  shadow  of  disguise.  Every  inter- 
nal movement  of  the  mind  will  be  distinctly  exhibited  in  the  finer  move- 
ments of  the  countenance ;  no  uncharitable  expression  will  be  felt 
to  leave  its  impression  upon  any  feature,  not  one  unamiable  look, 
or    constrained  action,    or,  consequently,  one   unamiable    gesture 
in  our  deportment,  that  will  appear  ungraceful,  will  then  be  discover- 
able.    How  will  this  change  hoautify  our  race  in  the  next  and  suc- 
ceeding generations!     And  all  this,  my  friends,  is  neither  visionary 
or  very  difficult  of  practice.     All  that  is  necessary  in  order  to  bring 
about  these  desirable  results,  is  to  discover  and  understand  what  man- 
ner of  beings  we  are.     Our  nature,  at  birth,  is  a  beautiful  compound, 
which  can  be  moulded  into  the  most  elegant  or  misshapen  form;  but 
which  of  these  it  shall  be,  depends  entirely  upon  the  knowledge  that 
may  be  speedily  acquired  by  the  respective  American  and  Europea» 
governments.     Heretofore,  governments  and  priesthoods  have  had  the, 
forming  of  you,  and  how  very  inferior  in  person  and  mind  have  your 
priests  and  rulers  made  you !    Nevertheless,  we  cannot  be  rational, 
and  complain  of  those  who  have  thus  formed  us,  because  they  were 
made  to  be  as  ignorant  of  the  right  method  of  training  human  nature  to 
become  rational,  as  you  are  now,  without  additional  knowledge  upon 
the  subject.     This  law,  my  friends,  like  the  other  laws,  points  out  to 
us  the  importance  of  infant  schools.     I  do  not  know  whether  any  of 
the  parties  present,  have  ever  seen  any  of  those  in  practice  in   the 
eastern  cities,  imperfect  as  they  yet  are!     There  are  some,  I  believe, 
in  New  York,  Philadelphia,  and' Boston.     But  these  infant  schools 
have  not  been  introduced  into  this  country,  or  latterly  into  Great 
Britain,  on  the  principles  on  which  they  were  originally  founded.— 
These  infant  schools,  as  first  introduced  by  myself  at  New  Lanark, 
iive  years  before  they  were  introduced  elsewhere,  I  believe  to  be  the 
first  practical  step  that  has  been  taken  towards  forming  the  human 
race  to  become  rational.     But  the  priesthood,  through  their  influence, 
have  been  enabled  to  lay  hold  upon  these  institutions,  and  are  now- 
moulding  the  children  within  them,  to  their  own  purposes.     But  this 
mode  of  proceeding  will  not  do  much  longer.     The  spread  of  know- 
ledge is  opposed  to  it,  and  too  much  light  will  speedily  appear  upon 
the  subject  of  education,  to  permit  of  so  much  injury  being  inflicted 
upon  the  rising  generation,     My  friends,  when  these  infant  schools 
shall  be  properly  directed,  they  are  capable  of  forming,  by  comparison 
with  the  poor  neglected  infants  of  the  present  day,  little  angels;  for, 
>n  these  schools,  under  a  rational  management,  thev  mav  be  trained 


82  DEBATE. 

to  acquire,  Avithout  any  failure,  the  best  dispositions,  habits,  and  maL 
ners,  and  the  most  useful  and  valuable  knowledge.  Such  qualifica- 
tions as  these,  will  make  angels  of  any  children,  except  their  wings  j 
but  these  I  cannot  promise,  fur  they  have  not  yet  been  invented  for 
them.  But  to  be  again  serious,  it  is  certainly  most  true,  that  hereto- 
fore, men  have  been  quite  unconscious  of  the  extent  of  the  infantile 
powers,  and  of  the  effect  which,  when  human  nature  comes  to  be 
Known,  and  well  understood,  may  be  produced  at  a  very  early  period. 
I  have  seen  several  hundred  little  children  assembled  together,  who 
were  angels  in  every  thing  except  the  wings;  there  was  no  fighting, 
no  quarrel  ling,  no  crying;  all  was  peaceful ;  «o  that  one  young  female, 
not  more  than  eighteen  years  of  age,  of  ordinary  acquirements,  but 
having  a  good  disposition,  and  being  fond  of  children,  could  with  plea- 
siu-e  superintend  for  several  hours  through  every  day,  almost  from 
niorning  to  night,  130  of  them,  from  the  age  of  eighteen  months  up 
:o  six  years.  The  infant  schools,  whpn  well  understood,  will  be  dis- 
covered to  be  a  moral  improvement  of  far  greater  value  to  society  than 
the  steam  engine,  or  any  other  ancient  or  modern  physical  improve- 
ment. But,  my  fnends,  I  would  not  have  you  to  introduce  these 
schools  until  you  understand  the  principles  on  which  they  were  found- 
ed, and  upon  which  only  they  ought  to  be  established  and  managed. 
Had  you  commenced  before  this  time,  you  would  have  commenced  in 
error.  But  I  hope  the  time  is  rapidly  approaching,  when  you  shall 
have  no  error  to  contend  against;  when  no  part  of  the  population  will 
be  longer  taught  to  contend  against  its  own  happiness.  If,  as  Mr. 
Campbell,  admits,  h;unan  beings  are  influenced  by  the  circumstances 
surrounding  them,  ought  we  not  to  begin  at  once  to  study  the  quality 
of  circumstances  around  us,  in  order  to  ascertain  if  it  be  possible  to 
withdraw  those  -which  produce  a  bad  effect,  and  to  replace  them  with 
others  of  a  superior  description.  Is  there  any  other  practical  wisdom 
in  the  world?  If  we  be  in  all  cases,  to  a  very  great  degree,  the 
creatures  of  circumstances,  does  it  not  behove  those  who  undertake 
to  govern  and  instruct  us,  to  make  themselves  well  acquainted  with 
the  nature  and  character  of  those  circumstances?  I  have  read  much 
of  history,  1  have  travelled  in  many  countries,  I  have  endeavored  to 
bring  before  me  all  the  present  and  past  transactions  of  mankind;  but 
I  cannot  bring  to  my  recollection  the  government,  or  the  priesthood, 
which  has  not  entirely  neglected  this  high  duty — while  this  ish/far 
the  most  important  duty  of  both,  it  is,  in  all  cases,  the  first  business 
io  which  they  ought  to  attend.  While  they  remain  ignorant  of  this 
department,  every  active  measure  they  adopt  w^ll  tend  only  to  increase 
the  evils  of  society ;  for  society  is  very  different  now  from  what  it  was 
only  a  few  years  ago.  It  could  be  governed  hy  ignorance,  in  igno- 
rance; it  must  be  qow  governed  by  intelligence,  and  made  to  be  in- 
telligent. 

It  is  of  no  UPC  for  different  parties  to  contend  any  longer  against 
each  in  the  field  of  ignorance,  opposing  one  erroneous  system  against 
mother  A  large  mass  of  the  people  in  many  countries  has  bocome 
'00  well  iiif^jrmed  to  admit  much  longer  of  a  continuance  of  theso 


DEBATE.  83 

measures.  They  have  discovered  the  true  sources  of  knowledge  and 
of  wealth,  and  ihat  they  are  suthcient,  under  a  good  and  intelligent 
direction,  amply  to  supply  the  human  race. 

As  men  receive  all  their  knowledge  from  without,  they  can  be 
made  intelligent  and  well  disposed  to  all  their  fellows,  by  a  rational 
education  from  infancy  to  maturity.  They  can  be  made  wealthy 
through  the  knowledge  and  habits  which  they  may  be  taught  by  a 
rational  education  directing  them  to  what  they  require  for  their  hap- 
piness, and  how  to  obtain  it  in  the  best  and  most  easy  manner  by  a 
right  application  of  the  enormous  mechanical  and  chemical  power 
lor  the  creation  of  wealth,  now  at  the  disposal  of  society,  and  which 
admits  of  unlimited  iucrease. 

But  these  invaluable  sources  of  knowledge  and  wealth  cannot  be 
-applied  with  advantage  for  the  general  benefit  of  society  under  the 
inhuence  of  any  known  religion.  Useful,  valuable,  practical  knowl- 
edge can  proceed  only  from  an  accurate  knowledge  of  human  nature; 
and  to  me  it  appears  that  these  religions  and  that  knowledge  are  at 
variance  with  each  other;  that  all  religions  are  founded  in  mys- 
teries Leyond  human  comprthension;  that  all  knowledge  is  derived 
from  an  accurate  observation  of  factn,  and  just  deductions  from  them, 
and  proved  to  be  so  by  their  unvarying  consistency.  It  may  be  also 
taught  by  proper  methods  to  be  understood  by  all  men. 

The  twelve  fundamental  laws  of  human  nature,  explain  what  hu- 
man nature  really  it-',  and  the  principal  by  which  it  ought  to  be  train- 
ed and  insiructcd  from  infancy  to  maturity,  to  secure,  to  every  one, 
superior  dispositions,  habits  and  knowledge. 

But  each  of  these  laws,  when  followed  out  to  all  their  legitimate 
consequences,  is  sutficicntto  prove  that  all  the  religions  of  the  world 
liave  been  founded  in  ignorance  of  human  nature,  and  thei-efore  they 
never  have  or  can  make  man  intelligent,  good  and  happy.  They 
all  continually  endeavor  to  pursue  a  course  opposite  to  the  nature  of 
man,  and,  in  consequence,  both  are  perpetually  violently  opposed  to 
each  other.  And  as  these  religions  give  an  erroneous  direction  to 
men's  thoughts  and  feelings,  I  have  been  long  deeply  impressed  wiLh 
the  conviction,  which  has  been  more  confirmed  by  all  I  have  heard 
in  this  debate,  "that  all  religions  are  not  only  founded  in  ignorance 
of  human  nature,  but  they  have  been  and  are  the  real  source,  through 
that  error,  of  vice,  disunion  and  misery  of  every  description;  that 
they  are  now  the  only  real  bar  to  the  formation  of  a  society  of  virtue^ 
of  intelligence,  of  charity  in  its  most  extended  sense  and  of  sincerity 
and  kindness  among  the  whole  human  family:  and  that  they  can  be 
no  longer  maintained  except  through  the  ignorance  of  the  mass  of 
the  people,  and  the  tyranny  of  the  few  over  that  mas=," 

The  world  cannot  l«  benefited  by  the  continuance  of  errors  -which, 
afiect  the  well  being  and  happiness  of  every  individual,  whatever  may 
be  his  rank  or  condition.  All  are  therefore  deeply  interested  in  this 
question  between  Mr.  Cnmpbell  and  myself.  One  or  both  of  us  must 
be  in  error,  and  the  intelligent  of  all  parties,  ought,  for  their  own 
sako'--,  and  for  the  benefit  of  their  less  informed  fellow-beings,  to  ip- 


84,  DEBATE. 

vestigate,  without  partizan  feelings,  calmly  and  patiently  the  princi- 
ples which  each  conscientiously  believes  to  be  so  true  that  he  is  lost 
in  conjectures  how  the  other  can  believe  as  he  says  he  does  believe, 
iuid  wonders  that  he  has  not  by  his  arguments  already  convinced  his 
opponent  of  his  errors. 

To  me  it  aj^ears  that  there  are  two  most  important  measures  which 
require  the  whole  attention,  and  the  application  of  all  the  best  facul- 
ties of  those  ^\ho  attempt  to  govern  and  to  instruct  the  populations  of 
different  countries. 

The  one  is  to  introduce  a  rational  system  of  education  by  which 
the  character  of  cuery  one  shall  be  well  formed,  physically  and  men- 
tally, from  infancy  to  maturity.  The  other  to  give  aright  direction  to 
the  new  scientific  powers  of  production;  thatan  independence,  relative 
to  the  means  of  a  comfortable  and  happy  existence,  may  be  secured 
to  every  individual. 

Upon  every  view  that  I  can  give  to  the  subject,  it  seems  to  me  that 
the  condition  of  the  population  of  most  countries  now  calls  loudly  for 
the  adoption  of  these  measures ;  that  they  may  be  immedi?!  tely  intro- 
duced into  practice  witli  great  laenefit  to  the  governors  and  go^■erned, 
to  the  instructors  and  instructed,  and  that  to  secure  success  both  mea- 
sures should  be  intimately  united  and  one  made  to  aid  the  other — in- 
deed it  is  only  by  their  union;  by  being  so  blended  together  that  they 
shall  mutually  act  and  re-act  upon  each  other,  that  either  of  thern  can 
become  practicable.  For  it  is  useless  and  dangerous  to  enlighten 
men  before  they  attain  the  means  of  securing  a  happy  existence ;  and 
it  is  equally  useless  and  dangerous  to  give  them  the  means  of  super- 
fluous abundance  without  forming  them  at  the  same  time  to  become 
intelligent  and  virtuous  in  the  proper  sense  of  the  term,  or,  in  other 
words,  well  disposed  in  all  sincerity  to  promote  the  real  happiness  of 
all  their  fellow-beings,  not  merely  in  words  but  in  their  daily  conduct. 

Happy  will  it  be  for  the  government  and  people  that  shall  first  in- 
troduce this  change  into  practice! 

By  such  examples  they  will  shew  the  means,  most  delightful  too  in 
practice,  by  which  "peace  on  earth  and  good  will  to  men"  may  be  es- 
tablished probably  in  less  than  one  generation.  I  could  enter  into  ex- 
tensive detail  upon  these  very  interesting  subjects. 

[He7-e  the  honorable  Chairman  remarked  (without  wishing  to  inter- 
rupt Mr.  Owen)  that,  in  the  opinion  of  the  Moderators,  Mr.  Owen,  i» 
his  last  address,  had  wandered  from  the  point  of  discussion  immedi- 
ately before  the  disputants  and  the  public.  The  Board  of  Moderators 
suppose  that  you  ought  to  prove  the  falsehood  of  the  existing  religions 
bef 're  you  proceed  to  the  discussion  and  explanation  of  your  substi 
tute] 

Mr.  Ov/cn  replies — That  he  has  intimately  studie^l  nrtn,  and  finds 
him  entirely  different  in  his  nature  from  what  all  religions  suppose 
him  to  be.  If  I  prove  this  to  the  satisfaction  of  the  audience,  1 
apprehend  it  is  entirely  unnecessary  to  involve  myself  in  all  the 
subtleties  of  the  unlimited  amount  of  fables  and  metaphysics  with 
i^hich  the  world  has  been  inundated.     If  1  atn  permitted  to  prove 


DEBATK.  85 

tlicso  fiv'o  pcsitions  in  tlie  way  I  conceive  to  be  consistent  with  riaht 
reason,  then  I  shall  bo  ready  to  enter  into  any  metaphysical  disqui- 
sitions that  may  be  necessary  to  elucidate  any  other  truth. 

Mr.  Chairman  said  in  reply  to  JMr.  (3uen— Itis  not  the  wish  of  the 
Moderators  to  dictate  to  you  the  course  \\  liich  you  ought  to  pursue. 
The  Moderators  are  perfectly  willing  tliat  you  should  rely  upon  any 
course  of  argument  which  you  may  think  best  calculated  to  sustain 
your  proposition,  viz.  "that  all  religions  in  iho  world  arc  inconsistent 
with  human  nature,  as  you  find  it."  The  Moderators  only  meant  to 
say,  that  while  you  are  discussing  the  proposition  that  ail  religions 
are  false,  it  would  be  improper  i:o  introduce  the  substitute  which  you 
propose. 

Here  Mr.  Owen  remarked  that  he  had  touched  upon  the  subject 
of  infant  schools,  and  the  creation  of  wealth,  simply  to  illustrate  that 
the  population  of  the  world  were  yet  ignorant;  that  they  .had  not  even 
taken  the  first  step  towards  training  their  children  to  become  rationti! 
from  infancy,  or  independent  in  their  condition. 

Mr.  Campbell  then  said — 

Not  having  heard  any  argument  whatever  adduced  in  tlic  last  ad- 
dress, pertinent  to  the  subject  at  issue,  and  Mr.  Owen  having  dealt 
only  in  general  assertions  concerning  human  nature;  having  rejected 
the  validity  of  all  authority,  and  having  admitted  that  his  system  i> 
so  different  from  the  existing  state  of  things,  that  we  cannot  reasovt 
from  the  one  to  the  other — I  now  feel  myscll  com  pelled  to  adopt  hoyim 
other  course. 

Mr.  Owen  places  me  in  a  very  snigular  predicament.  Had  I 
selected  a  certain  proposition  and  pledged  myself  to  prove  it,  J 
should  have  feit  myself  i)onnd,  by  all  controversial  rules,  to  keep  to 
that  proposition,  until  1  had  cither  established  it,  or  failed  in  the  at- 
tempt. And  if,  on  the  other  hand,  m}'  opponent  had  taken  up  an  at- 
firmative  proposition,  and  confined  himself  to  the  proof  of  it,  I  should 
have  felt  myself  bound  to  attend  to  every  fact,  argument,  and  demon- 
stration iidduced  in  its  support,  and  either  have  rebutted  them,  or  ac- 
knowledged my  inability  so  to  do.  But  in  the  singular  predicament  in 
which  I  am  placed  by  Mr.  Owen's  course,  unless  I  were  to  speak  of 
angelic  infants,  witli,  or  without  wings;  unless  I  should  speak  of  sid- 
jects  derogatory  to  the  dignity  of  this  discussion,  I  see  not  how  I  can 
take  any  notice  of  m}'^  opponent's  last  address.  It  is  necessary  that 
we  should  reciprocal l)?^  reach  some  tangible  point  of  disputation.  I 
trust  that  Mr.  Owen  is  only  keeping  back  his  strong  arguments  all 
this  while.  But  if  any  stronger  argument  is  yet  to  be  ofiered,  tor  the 
sake  of  the  audience,  as  well  as  for  my  own  sake,  I  should  really  be 
obliged  to  Mr.  Owen  if  he  would  soon  adduce  it. 

If  ]Mr.  Owen  possesses  that  moral  courage  or  boldness  for  which  hi's 
friends  so  much  admire  him,  he  ought  to  avow  at  once  that  all 
ideas  of  Deity,  and  all  other  spiritual  existences,  are  entirely  at 
variance  with  the  beneficent  objects  which  he  has  in  contemplation  to 
coiisunirnate.  Let  us  suppose  that  Mr  Owca  t-hinks  and  assumes 
8 


g6  DEBATE. 

that  the  idea  of  the  providence  of  God,  and  all  tlie  ideas  inseparably 
connected  with  a  belief  in  the  christiaa  roligion,  arc  diametrically 
opposed  to  the  consummation  of  his  beneficent  objects.  Assuming 
this  to  be  Mr.  Owen's  real  opinion,  tlicn  it  behoves  hhn  to  give  us 
some  sort  of  ar<Tumeat,  proof,  or  ilbistration,  calculated  to  eradicate 
such  ideas  frorn  our  minds.  If  Mr,  Owen  thinks  that  our  religious 
(superstitious)  ideas,  atad  hjs  soci^il  ideas  can  never  exist  together  in 
the  same  roind,  this  ought  to  be  his  course.  If  he  has  no  objection 
to  the  ideas  which  we  entertain  of  spiritual  existences,  and  of  our 
relation  to  a  spiritunl  world,  he  ought  to  concede  to  us  the  right  of 
making  deductions  from  tlicm.  But  if,  on  the  other  hand^  he  con- 
ceives "that  these  ideas  interi)Ose  an  impassable  barrier  to  the  admis- 
sion of  his  principles  into  our  minds,  he  ought  to  use  hjs  best  exertions 
to  banish  these  hostile  ideas.  But  Mr,  Owen  not  only  eludes  tiie 
orM,f  probaudi,  v/liich  every  advocate  of  an  affirmative  propositioi); 
tacitly  and  impliedly  undertakes,  but  he  cautiously  avoids  advancing 
anv  thing  for  liis  opponent  to  dii-[)rove. 

Now  1  am  at  a  loss  to  reconcile  this  equivocal  course  with  what  i 
must  think  is  the  honesty,   frankness,  and  candor  of  my  friend*s 
character  and  disposition!^     I  have    advanced  certain    propositions 
predicated  on  all  the  popular  systems  c-f  i)hilosop]iy .     I  have  inciuircd 
of  my  opponent  whether  he  would  admit  the  philosophy  of  Locke, 
or  Iliime,  or  of  any  of  the  philosophers  of  ancient  or  modern  times, 
on  the  subject  of  mau's  intellectual  and  moral  powjers.     To  these 
requests  I  have  not  been  able  to  elicit  either  assent  or  negation.     I 
am  still  willing  on  these  topics  to  join  issue  with  Mr.  Owen  upon  the 
doctrines  of  any  sceptical  philosopher  of  any  school.     But  as  yet  he 
has  not  asserted  one  single  first  principle^  except  that  "we  are  the 
creatures  of  circumstances."     I  reasonably  expected  that  he  would 
admit,  or  except  to  my  analysis  of  tkc  powers  of  the  human  mind; 
but  Mr.  Owen,  aocording  to  his  modus  apcramll,  pretermits  all  notice 
of  that  analysis.    Does  my  opponent  approbate  my  analysis?    Does  lie 
assent  to  its  correctness?     If  so,  his  conclusions  are  at  variance  with 
his  premises.     I  aru  apprehensive  tiiat  it  will  be  necessary  for  me  to 
do  one  of  two  tilings — eiiher,  to  ijistitutc  a  regular  argument  de- 
monstrative of  this  position,  viz,    Hhat  U  is  impossible  for  man  to 
originate  amf  of  ihorte  supernatural  ideas  u-kich  are  developed  in  the 
Christ uin  reUii'tonf^  that  is  to  say,  I  shall  have  to  undertake  to  prove 
philosophic  all  If  that  man  could  not  invent,  oy  originate  the  idea  of  a 
(Jod,  a  Spirit,  a  future  state,  or  any  of  the  positive  institutions  of 
.  religion;  that  he  never  could  have  invented  or  originated  the  ideas 
inseparably  connected  with  the  word  priest,  altar,  sacrifce,  &c. 
ergo,  tliat  these  ideas  and  the  words  rsed  to  express  them,  are  de- 
rivable only  from  an  immediate  and  direct  revelation;  man  having 
no  power,  according  to  any  philosophic  analysis  of  his  intellectual 
powerp,  to  orijiinate  any  such  ideas.     This  I  must  do,  or  take  up  the 
gr:'at  qur>stion,  '"Whether  wc  have  rcasonahlc  grounds  to  believe  the 
trvtJi  and  ccrtaintii  rf  the  apo.siolic  tcslimornj .''''     To  one  or  other  of 
tlicse  t«pi.;s  1  shall  be  compeUed  tocall  your  attention,  if;Ky  opponefit 


DEBATE.  ■  St 

^vlU  not  adopt  some  systematic  logical  course  sf  argumentation,  bear- 
i;iz  directly  upon  ths  points  at  issue.  One  or  other  of  these  topics,  if 
permitted,  I  intend  to  take  up  in  the  afternoon. 

We  have  taken  a  peep  into  the  different  systems  of  the  Free 
Thinkers  (as  they  glory  in  the  nams)  of  the  ancient  and  modem 
schools.  And  now  let  me  ask,  Wirat  have  the  sceptics,  to  propose  us 
ia  room  of  the  Bible?  Can  they  concur  in  any  substitute?  Can  they 
oiTer  any  system  of  Nature,  or  of  liinnan  nature  ?  If  they  recommend 
thrism,  they,  cannot  find  any  two  of  themselves  to  concur  in  defining 
that  system.  If  they  would  have  us  become  atheists,  they  cannot 
harmonize  in  any  one  scheme,  on  which  men  can  reason.  Indeed, 
Mr.  Owen  seems  to  think  that  all  that  is  necessary  is  to  pull  down 
Christianity  by  reiterated  ai^sertions,  that  it  is  predicated  on  principles 
at  variance  with  the  nature  of  min.  And  having  demolished  this 
palladiu7n  o^  aW  refined  social  enjoyment,  and  having  extinguished 
all  the  lights  of  immortality,  man  must  not  dave  to  think  of  his 
origin,  because  it  does  not  ^^hitercst  him  to  know  any  thing  about  it;" 
nor  must  he  think  of  his  destiny,  as  that  cannot  afibrd  him  any  relisli 
for  the  animal  eipjoyments  of  his  system.  He  must  not  act  either  the 
philosopher,  or  the  christian.  If  he  were  to  reason  from  crTect  to 
Cause,  he  mi^^ht  be  cr»nfbimdcd  -.vir.h  some  in«olul)Ie  dilliculty  upon 
such  a  q'lestion  as,  Whether  the  first  man  v/as  an  infant  or  an  adult; 
or.  Whether  there  was  an  acorn  or  an  oak  first.  Such  questions  as 
these  might  lead  him  to  others  more  unanswerable  still ;  as,  Whether 
the  first  man  invented  language liimself,  and  taught  it  to  his  offspring; 
or  Avhether  there  was  a  convention  oi  men -co-existent,  wlio  agreed 
upon  names  for  every  thing,  before  any  of  them  could  speak?  But  it 
will  be  best,  under  the  new  economy,  to  teach,  that  it  is  a  sin,  orsome- 
ihinr»  worse,  for  persons  to  havef  or  to  iiidulge,  any  curioijity  upoi* 
such  topics.. 

Although  the  sceptic  may,  in  argument,  be  constrained  to  admit 
Ihatno  innate  appetite  or  desire  in  man  is  so  strong  as  the  desire  of 
knowledge;  yet  under  the  new  system,  he  must  be  taught  to  view 
the  gratification  of  this  desire  as  a  sia  against  his  own  happiness  if 
ever  it  transcends  the  properties  of  matter.  Every  thing  about  spirit 
and  a  spiritual  system  must  be  the  forbidden  fruit  in  the  gardens  of 
sensual  pleasure,  which  are  to  be  cultivated  under  the  new  social 
system . 

'  These  systems  of  Nature  and  human  nature,  framed  by  physical 
men,  who  have  just  their  five  senses  to  guide  them,  teach  man  to 
consider  himself  by  no  means  a  privileged  being  amidst  tiie  animals 
around  him.  He  must  not  consider  himself  superior  to  the  horse  on 
which  he  rides;  for  if  he  should  think  about  superiority,  this  might 
involve  him  in  great  difficulties,  and  cause  him  to  inquire  to  whom  he 
mi^ht  be  indebted  for  the  high  rank  he  occupies  in  the  scale  of  being. 
And  whether  he  be  superior  or  inferior,  is  a  problem  with  them  which 
his  not  yet  been  satisfactorily  solved.  And  should  it  ever  occur  to 
him  that  there  is  a  real  difference  in  animals,  not  only  in  figure  and 
size,  but  also  in  sngacity,  in  genius,  taste,  imagination,  rea.son,  «fec. 


Sn  DEBATE. 

he  mu^'t  never  inquire  why  or  how  (he  earth  ojicc  threw  up  a  small 
crop  of  each,  and  never  attempted  to  do  it  a  second  time :  and  by  what 
peculiar  concourse  of  clicmical  agents-  and  atoms,  the  first  crop  werer 
men ;  and  the  la.st,  apes  or  insects. 

Nothin<5  astonishes  me  more  than  the  iujpofen'^y  of  philosophy  in 
all  matters  and  things  pertaining  to  a  spiritual  sy^-lcIll :  to  the  origin 
and  nature  of  all  those  relations  in  which  mankind  stand  to  the  Creator, 
and  towards  one  another  as  immortal  beings.  And  how  men,  reared 
and  educiited  within  the  precincts  of  revelation,  can  exhibit  co  many 
raw  and  undisciplined  idea.s  of  humun  nature,  to  say  nothing  of  the 
future  and  unseen  world,  is  still  more  astonishing.  To  hear  all  the 
sceptics,  too,  in  one  conclave  assembled,  declare  their  perfect  ignc- 
ranee  of  the  fundamental  springs  and  principles  of  all  their  own  laws 
of  nature;  and,  indeed,  of  the  origin  of  all  things  and  their  destiny; 
to  see  them  predicate  all  their  systems  of  infidelity  upon  such  acknow- 
ledged ignorance — and  then  upbraid  Christianity,  as  if  predicated 
upon  ignorance  of  God  and  man,  is  a  contradiction,  or  inconsistency, 
fir  v.hich  lean  find  no  parallel  in  the  whole  range  of  my  acquaintance 
with  men  and  things.  It*  as  they  confess,  they  ntither  know,  nor 
can  know,  ihs  origia  of  this  earth  and  all  thipgK  upon  it,  how  or 
why  do  tlie}^  presume  to  deny  the  Mofiaic  account  of  it!!  Th»y  pro- 
fess not  to  know  any  thing  about  it;  why,  then,  attempt  to  deny,  or 
oj)posc  the  only  account  of  it  in  the  world,  which,  without  philosophy^ 
but  with  the  authority  of  a  sacred  historian,  presents  a  credible  histo- 
ry of  it. 

And  here  it  is  not  unworthy  of  remark,  that  all  the  traditionary 
accounts  of  the  origin  of  the  vmiverse  extant  in  all  nations,  evi- 
dently, however,  stolen  from  the  Mosaic,  pretend  not  to  offer  their 
;..eo..r.t  as  a  theory,  but  as  a  narratire  derived  from  the  original 
inhabitants  of  the  world,  who  had  it  first  of  ail  from, the  Creator, 
himself.  I  presume  the  woi-ld  was  more  than  three  thousand 
years  old  betbre  there  was  a  single  theory  offerotl,  or  a  specula- 
latian  upon  its  origin.  All  the  ancient  accounts  are  narrathcs,  either 
in  prose  or  verso.  No  explanations  are  offered — no  speculations 
presented.  'J'hey  were  not  tlie  conclusions  of  reasoners,  or  philoso- 
phers, but  the  declarations  of  a  witness,  and  of  a  super-human 
one. — not  a  single  traditionary  account  which  does  not  presuppose  an 
original  witness  of  the  creation,  and  imply  tlte  necessity  of  a  superna- 
tural revelation  upon  the  origin  of  things.  The  first  philosophers  who 
jsresumed  to  theoi  iee  upon  this  iiubject,  if  they  demonstrated  any  thing, 
clearly  demonstrated  this,  that  their  conclusions  were  n-iser  than  their 
premises.  In  other  words,  that  they  were  in  possession  of  previous 
information  upon  the  subject  which  they  did  not  derive  from  reason; 
and,  in  defiance  of  the  rules  of  logic,  they  had  more  truth  in  the  de- 
ductions than  in  the  data  which  they  assumed.  They  always  remind 
me  of  a  lad  at  rchool  who  had  stolen  a  penknite,  and  when  ]>nshed  by 
his  examiners  to  account  for  iho  knif':;  found  in  his  pocket,  in  ansAver 
to  the  question  thnv  hr  came  by  ike  knife,  answered,  that  he  ^•foumlii 
^rowinp;  on  a  tree?''    As  just  and  locricid  is  tl)c  reason  jiivcn  for  manv 


DEBATE.  »   S9 

Od*  tivosc  ideas  cbclarecl  by  philosophers  to  have  been  derived  fr'ora 
Iheir  own  reasonings,  but  evidently  stolen  from  other  sources,  either 
from  the  volume  of  Revelation  itself,  or  from  streams  flowing  from  it. 

What  an  honor  does  the  philosopher  Mirabaud  bestow  on  the 
savxgcs,  who,  he  says,  invented  all  the  religions  in  the  world!  vol.2, 
p.  13.  14.  "In  short,  it  is  upon  these  rude  foundations,  that  are  built 
uU  the  religious  systems  of  the  world :  although  invented  originally 
by  savages,  thsy  have  yet  the  power  of  regulating  the  fate  of  the 
most  civilized  nations.  These  systems,  so  ruinous  in  their  principles, 
have  been  variously  modified  by  the  human  mind,  of  which  the  es- 
sence is  to  labor  incessantly  upon  unknown  objects;  it  always 
commences  by  attaching  to  them  a  very  great  importance,  which 
afterwards  it  never  dares  examine  coolly." 

Priests  and  savages,  with  him,  are  the  most  puissant  characters. 
In  spite  of  all  the  philosophers,  from  Epicurus  down  to  Mr.  Owen, 
the  priests  and  the  savages  give  laws  and  customs,  religious  and 
moral,  to  the  most  civilized  nations  of  the  globe.  One  would  ex- 
pect, upon  this  theory,  to  find  that  the  nearer  man  approached  the 
savage  stale  the  more  exact  his  views  of  ail  religious  relations,  duties, 
and  obligations !  And  if  this  be  true,  the  converse  must ;  the  greater 
the  philosopher,  the  less  the  saint;  the  more  civilized,  the  less  religi- 
ous is  man.  I  mutt  here  give  Hobbes  credit  for  one  truism"  "If  men," 
says  he,  "found  their  interest  in  it,  they  v»-c;ild  doubt  the  trath  of 
Euclid's. Elements."  T  would  add,  they  will,  for  the  same  reason  too, 
believe  almost  any  thing — cren  thai  savages  clvUhed  the  world! 

As  the  hour  of  adjo'-irnment  has  almost  arrived,  I  will  only  add 
another  proof  of  Bacon's  maxim,  viz.  '■Hhat  the  u-orst  of  all  things  is 
deified  error,"'  taken  from  the  materialist  Mirabaud,  It  is  his  deifi- 
cation of  Nature : — 

"We  cannot  doubt  the  power  of  nature ;  she  produces  all  the  anima  Is 
we  see,  by  the  aid  of  the  combination  cf  matter  which  is  in  continual 
action;  the  harmony  that  subsists  between  the  parts  of  these  animals 
is  a  consequence  of  the  necessary  laws  of  their  nature  and  of  their 
combination ;  as  soon  as  this  accord  ceases,  the  animal  is  necessarily 
destroyed.  What  becomes  then  of  the  wisdorti,  of  the  intelligence,  or 
the  goodness  of  the  pretended  cause  to  wdiom  they  ascribe  the  honor 
of  tills  so  much  boasted  harmonv?  Tliese  animals,  so  marvellous, 
^yhich  are  said  to  be  the  work  cfan  immutable  Crod,  are  they  not  con- 
tinually changing,  and  do  tliey  not  always  finish  by  decaying?  Where 
IB  the  wisdom,  the  goodness,  the  foresiglit,  and  the  immutability  of  a 
workman  who  appears  only  to  be  occupied  with  deranging  and  bi'cak- 
iug  the  spriiVi^s  of  those  machines  which  are  announced  to  us  as  the 
chefs  d''(£'jpres  of  his  power  and  of  his  ability?  If  this  God  cannot  do 
o'dierwise,  he  is  neither  freo  nor  omnipotent.  If  he  changes  his  v.iil, 
he  is  not  immutable.  If  ho  permits  those  machines,  which  he  has 
r3ndered  sensible,,  to  experience  pain,  he  wants  goodnes?.  If  he  has 
not  .been  able  to  render  his  works  more  solid,  it  is  that  he  wants  the 
ability.  In  seeing  that  animals,  as  well  as  all  the  other  works  of  the 
civi'.iity  decav,  we  cannot  );rcvent  ourselves  {T<jra  cor^cludinp-  tlierc- 


OU    »  DEBATE. 

from,  either  that  every  thing  Nature  does  is  neces^sary,  and  is  only  a 
consequence  of  its  laws,  or  that  the  workman  w)io  made  it  is  destitute 
of  plan,  of  power,  of  stability,  of  ability,  of  goodness."— p.  144.  v.  2. 
"Nature  is  the  cause  of  every  thing;  she  is  self  existent;  she  will 
always  exist;  she  is  her  own  cause;  her  motion  is  a  necessary  conse- 
quence of  her  necessary  existence;  without  motion,  wc could  have  no 
conception  of  nature ;  under  this  collective  name  wc  designate  the 
assemblage  of  matter  acting  hi  virtue  of  its  own  peculiar  energies  " 
— p.  17G.  vo!.2. 

*'Lct  us  keep  ourselves  to  the  nature  which  we  sec,  which  we  feel, 
which  acts  upon  us,  of  which,  at  least,  we  know  the  general  law.^. 
If  we  are  ignorant  of  her  detail,  and  the  secret  principles  which  she 
employs  in  her  complicated  works,  nevertheless,  let  us  be  certain  that 
she  acts  in  a  permanent,  uniform,  analogo\is,  and  necessaiy  manner. 
Let  us,  then,  observe  this  nature ;  let  us  never  quit  the  routine  \vhich 
siie  describes  frr  us;  if  we  do,  we  shall  infallibly  be  punished  with 
nutnlwrless  errors,  with  which  our  mind  would  find  itself  blinded, 
■ind  of  wliich  numberless  sorrows  would  be  the  necessar}^  conse- 
(jnence.  I^et  us  not  adore,  let  us  not  flatter  after  the  manner  of  men, 
a  Nature  who  is  deaf,  and  who  acts  necessarily,  and  of  v.liich  nothing 
can  derange  the  course.  Do  not  let  us  implore  a  whole  Avhich  can 
only  maintain  itself  by  the  discord  of  elements,  from  whence  the 
universal  liannony  and.  the  stability  of  the  whole  has  birth .  Let  us 
I'onsider  that  we  are  sensible  parts  of  a  whole  destitute  of  feeling,  in 
v/hicii  ail  the  forms  and  the  combinations  are  destroyed  after  they  are 
horn,  and  have  subsisted  for  a  longer  or  shorter  time.  Let  us  look 
\ipon  nature  as  an  immense  elaboratory  wliich  contains  every  thing 
necessary  for  her  to  act,  and  to  produce  all  those  works  wliich  are 
displayed  to  our  eyes.  Let  us  aclenowledge  her  power  to  be  inherent 
in  her  essence.  Do  not  let  us  attribute  her  worlcs  to  an  imaginary 
cause,  which  has  no  other  existence  than  in  our  brain.  Rather  let  us 
for  ever  banish  from  our  mind  a  phantom  calculated  to  disturb  it,  and 
to  prevent,  our  pursuing  the  simple,  natural,  ana  certain  means  which 
ean  conduct  us  to  happiness.  Let  us,  then,  re-establish  this  nature, 
so  long  mistaken  in  her  legitimate  rights;  let  us  listen  to  her  voice, 
of  v/hich  reason  is  the  fiiithful  interpreter;  let  us  impose  silence  on 
'hat  enthusiasm  and  imposture  which,  to  our  misfortune,  have  drawn 
vis  aside  from  the  oaly  worship  suitable  to  intelligent  beings." — Page 
17R.VOI.2. 

Wiio  preaches  implicit  fuitJt  and  blind  adoration  now?  The  infatu- 
ated sage  tells  you  that  you  must  believe  v/ithout  evidence;  that 
Nature  never  errs — even  when  mysteries  impenetrablo  hide  her 
«!perations!  And  you  must  worship  and  adore  his  goddess,  just  be- 
cause she  is  blind  and  cannot  sec  you — because  she  is  deaf,  and  can- 
not hear  you!  But  to  suppose  that  Nature  is  either  rolional,  good,  or 
kind,  would  be  most  abhorrent  to  all  his  philosophy.  Bliml  Fate  and 
inrxorahk  Ncccssitif  is  all  that  is  to  bd  feared,  loved,  adored,  hated,  or 
what  you  please.  You  owe  her  nothing ;  and,  after  all,  she  is  a  ^'purc 
ahsiract  bcing,''^  wlio  has  uc  exi;7tence  save  in  the  braiu  of  such  craved 


DEBATE,  9\ 

plnl()Sophers!  .Sic  transit  gloria  philosophic^  !  But,  if  permitted,  this 
afternoon,  we  will  see  what  right  reason  or  true  philosophy  teaches  oi 
'Jh-3  subject.     [Adjourned  till  ^  o'doclc] 

Tuesday,  Uth  April,  3  o'clock,  P.  M. 
Mk.  Owen  rises. 
-My  Friends — In  furtherance  of  cur  object,  which  is  fo  prove  thatal' 
religions  have  been  founded  in  error,  I  proceed  to  expound  the  tenth 
law  of  our  nature,  which  is,  "That  the  individual  is  made  to  possess 
^ud  acquire  the  J.';or5<  character,  when  his  organization  at  birth  hacS 
Jo  on  compounded  of  the  most  inferior  propensities,  faculties,  and 
qualities  of  our  common,  nature,  and  v.'hen  so  organized,  he  has  been 
placed  from  birth  to  death,  amidst  the  most  vicious  or  worst  circum- 
stances." This,  my  friends,  is  the  law  ofnature  that  teaches  the  orin-in  of 
evil  in  man.  Alan  becomes  an  evil  being  when  his  original  organiza- 
tion is  imperfect;  and  when,  in  addition  thereto,  he  is  placed  amidst 
vicious  or  unfavorable  circumstances?  But  can  the  individual  justlv 
or  rationally  be  blamed,  because  his  organization  hns  been  thus  im- 
perfectly formed?  Can  he  he  rationally  censured  because,  with  this 
imperfect  organization,  he  has  been  so  unfortunate  as  to  be  cast  inio 
the  vortex  of  the  mostvicious  and  deteriorating  circumstances  ?  And 
against  poor  human  nature  thus  unfortunately  organized,  and  thus 
unhappily  circumstanced,  what  has  the  ignorance  of  the  world  done? 
Why,  it  has  called  these  objects  of  a  just  and  rational  commiseraticii 
and  sympathy,  all  manner  of  hard  names,  and  intlicted  upon  tiiem 
all  manner  of  injustice.  In  addition  to  the  disadvantage  of  their  ma?- 
orgcnization;  in  addition  to  the  utter  impossibiiity  of  their  resisting 
the  vicious  impressions  which  these  unfortimate  circumstances  have 
imposed,  the  laws  and  the  ignorance  of  all  countries  heap  upon  these 
pocr  unfortunates,  pains,  penalties,  and  every  kind  of  evil.  Whereas, 
had  we  but  known  what  manner  of  beings  v^e  are,  iuunediateiy  on  dis- 
covering a  fellow-being  thus  unfortunate  in  his  organization,  instead 
of  visiting  liim  with  penalties  and  persecution,  we  should  become  four- 
fold more  kind  and  attentive  to  him„endeavoring  to  make  amends  by 
cur  experience  and  knowledge  for  his  mal-organizaticn.  But  instead 
of  this  rational  course  ofconduct,  the  ignorance  of  man  has  done  every 
thing  in  its  power  to  make  bad  worse.  There  has  been  no  eye  to 
pity,  iherc  has  been  none  to  say,  We  know  that  you  had  no  control 
over  the  formation  of  this  inferior  organization;  we  will  therefore,  not 
call  you  hard  names,  but  will  endeavor  to  remove  from  you  every  ce- 
teri':jjfating  circumstance.  We  will  place  you  in  circumstances  cal- 
c'llated  to  remedy  the  evils  of  mal-organization.  Had  we  been  wise 
end  erdightened,  had. we  possessed  a  true  knawlodge  of  the  constitu- 
tion of  human  nature,  this  would  ever  have  been  the  oalv  practice  of 
the  world  in  these  cases.  But,  do  any  of  the  religions  of  the  world 
speak  in  this  language,  or  spirit,  to  such  uafortmiate??  Do  they  not, 
on  the  other  hand,  denounce  the  punishmeutofAcZZ-^rc  upon  them? 

My  friends,  if  there  had  existed  a  spar|>  of  true  light  \i\  the  world, 
>  .,-:i;  promise?,  such  conclusicas,  and  si;ch  practices  would  never  hiivc 


92  DEBATE. 

been  dreamed  of.  Now,  where  is  their  demoralizing  influence  to  ht 
found?  How,  or  wherein,  do  fliese  laws  of  our  nature  load  to  one  in- 
convcnicac  in  prac;icc'?  On  the  contrary,  might  I  not  holdly  ask, 
Whore  is  thf^  code  of  laws,  ever  invented  hy  ignorant  man  to  be  found, 
that  is  at  all  comparable  to  them?  I  call  these  Divine  laws.  And 
whenever  wo  shall  have  the  wisdom  to  form  our  municipal  codes  of 
law  upon  thorn,  thoy  will  be  framed  not  for  the  punishment,  but  for  the 
prevention  of  crime.  They  will  not  be  v/ritten  in  blood,  as  all  laws 
now  are.  And  hyw  mucheasier  and  how  much  better  is  prevention 
than  cure?  Under  all  the  religions  of  the  world,  all  the  bad  passions, 
and  all  the  inferior  feelings  of  our  nature,  have  been  arrayed  inarms 
against  that  portion  of  our  fellow-beings  who  are  the  most  legitimate 
and  rational  objects  of  extraordinary  care  and  tenderness,  sympathy 
and  compassion.  Under  every  rational  subject,  it  is  plain  that  these 
badly  organized  and  unhappily  circumstanced  individuals,  instead  of 
being  persecuted  and  tortured,  ought  to  have  been  mostcomnyserated 
and  attended  to.  Whether  would  it  be  better,  think  you,  to  nip  bad 
habits,  propensities  and  dispositions  in  the  bud,  or  allow  them  uncheck- 
ed to  grow  up  into  full  vigor  and  maturity,  and  then  employ  a  legion 
of  officers  of  justice,  so  called,  (I  call  them  oiticers  of  injustice)  to  im- 
prison,  scourge,  and  sacrifice  these  unfortunates.  I  say  unhesitating- 
ly, that  there  is  not  a  particle  of  justice,  rationality,  or  common  sensCj 
in  such  proceedings. 

We  will  proceed  now  to  the  eleventh  liiw  of  our  nature,  "Tliat  an 
individual  is  mide  to  possess  and  to  acquire  a  medivmi  character  when 
his  individual  organization  has  been  created  superior,  and  when,  the 
circumstances  which  surround  him  from  birth  to  death  produce  con- 
tinued vicious  or  u.'ifuoorahle  impressions.  Or  when  his  organization 
has  been  formed  cfi/i/cn'or  materials,  and  the  circumstances  in  which 
he  has  been  placed  from  birth  to  death,  are  of  a  character  to  produce 
superior  impressions  only.  Or  when  there  has  been,  some  mixture  of 
good :ind  had  qualities  in  the  original  organization,  and  v/hen  it  has 
also  been  placed  through  life,  in  varied  circumstances  of  ^ooc?  and  enil. 
This  last  compound  h us  been  hitherto  the  common  lot  of  mankind." — 
Now,  rny  friends,  when  ve  look  calmly  and.  without  prejudice  at  all 
the  past  proceedings  of  our  race,  and  investigate  the  practical  results 
produced  by  all  the  religions  of  the  world,  we  find  that  the -utmost  they 
have  ever  attained  to  in  praciice,  is  to  form  a  very  mixed,  and  very 
inferior  character.  And  v/hy?  Because  the  authors  of  these  religions- 
were  totally  unacquainted  with  hurnan  mature;  they  knew  not  what  it 
was,  nor  how  to  act  upon  or  influence  it,  except  by  and  through  its 
most  inferior  qualities. 

If  the  inventors  ofthese  religions  had  possessed  any  tr;!0  knowledge 
they  would  have  devi?eil  a  very  dillerent  conil  ination  rf  circumstan- 
ces from  those  msw  found  to  exist  in  any  part  of  the  world.  Having 
been  born  in  a  Christian  countiy  yon  must  necessarily  believe  the 
Christian  system  is  superior  toany  ether.  Butthecircumstanccswhich 
the  Christian  systenx  has  permitted  to  grow  \m  for  two  thousand  years, 
Iiavebcvn  in  ;:ine  cases  oufof  ten,  only  vicious  and  deteriorating  cir- 


DilBATE,  O'i 

runistances  to?  human  nature.  These,  whose  leading  you  have  foHov/- 
•  •d,  have  been  blind ;  they  have  not  known  one  step  of  the  way  to  true 
knoAvledge  end  happiness.  And  you  are  all  at  this  moment  in  conse- 
quence, surrounded  with  a  large  portion  of  the  most  vicious  circum- 
stances. But  I  rejoice  to  say,  that  no  very  formidable  obstacle  now 
interposes  to  prevent  these  degrading  circumstances  from  being  with- 
drawn,  and  replaced  by  others  of  tho  most  delightful  and  beneficial 
character.  I  trust,  therefore,  that  anothor  generation  will  not  be  a!- 
loMed  to  pass  away  in  the  midst  of  such  circumstances  as  those  in 
which  we  have  been  trained,  and  in  which  we  all  now  live.  As 
soon  as  this  knowledge  which  we  aro  now  endeavoring  to  develope 
shall  be  received  into  enlightened  minds,  they  must  discover  the  erroi-s 
in  which  they  have  been  trained. 

And  that  discovery  v.ill  operate  upon  them  so  powerfully  that  they 
will  be  unable  to  submit  any  longer  to  the  degradation  of  their  prescnr. 
circumstance?.  If  indeed  we  candiscover  the  means  of  disseminating 
this  light  rapidly  and  extensively  over  the  vrorld,  these  changes  must 
happen  in  a  much  shorter  time  than  you  suppose.  But  I  cannot  pro- 
mise the  adults  of  this  generation,  that  it  will  be  practicable  for  them 
so  far  as  to  unlearn  that  which  they  have  been  taught,  or  to  unasso- 
ciate  preconceived  ideas,  as  to  enable  than  to  enjoy  the  fijll  benefit  cf 
this  change.  But  if  circumstances  shall  prove  favorable  to  my  plans, 
I  do  think  our  children,  whose  characters  are  yet  to  be  formed,  may 
be  placed  in  circumstances  which  cannot  fail  to  m.ake  them  happy, 
and  compel  them  to  receive  the  best  dispositions,  manners,  and  hab- 
its. But  to  effect  this  important  change,  you  must  learn  to  knov,'  what 
manner  of  beings  you  are — to  know  yourselves,  and  that  thoroughly 
too.  Then  all  that  is  false  in  all  religions  Avill  vanish  ;  v/ars  will 
cease  all  over  the  world;  commerce,  for  a  profit,  or  individual  gaia 
fro.ni  others,  will  no  longer  exist ;  disunion,  onL.account  of  opinions,  or 
of  any  thing  else,  w'lW  no  longer  be  known.  Then  every  child  born 
into  the  world,  will  be  so  educated  that,  wherever  v/e  go,  v/e  shall  be 
sure  to  find  a  good  and  intelligent  being.  Who  would  not  desire  to 
witness  this  delightful  change?  Do  I  propose  by  the  introduction 
of  these  principles  to  rob  you  of  any  thing  you  have  a  value  lor? — 
Surely  the  state  of  society,  w^hich  J  have  described,  will  be  of  far 
greater  practical  benefit  and  utility  than  any  of  you  or  j^our  ancestors 
ever  enjoyed .  Who  has  any  interest  in  opposing  this  e-hange  ?  Have 
the  governors,  have  the  clergy,  the  lawyers,  physicians,  merchants, 
the  army ,  or  the  navy?  I  say  No.  As  mt'n,  they  have  a  hundred 
fold  greater  interest  in  promoting  this  change,  than  as  members  of  aU}' 
class,  sect,  or  party,  they  can  have  in  opposing  it.  I,  therefore,  do  noi 
come  among  you  for  the  purpose  of  injuring  or  robbing  any  one. — • 
All  1  desire  is  that  you  should  adopt  arrangements  through  which  ev- 
ery individual  may  be  placed  in  a  situation  greatly  to  be  envied  by 
the  most  prosperous  individual  under  the  present  system  of  things. 
Wlien  we  .shall  thus  acquire  an  accurate  knowledge  of  ourselves,  whero 
will  there  be  any  foundation  for  dsunion  or  difierence  of  any  kind? 
Who.  or  what  caa  then  orGveiit  us  all  from  becoming  members  of  one 


Oi  DEBATE. 

and  the  same  harmonious,  enlightened,  happy  family?  Then  v.'e 
shall  not  require  any  of  those  artificial  and  inequitable  distinctions 
which  i:ow  exist  to  keep  man  apart  from  his  fellow.  Then  we  shall 
have  million'?  of  friends  in  whom  there  is  no  guile,  instead  of  a  few 
in  whom  we  can  place  but  a  partial  confidence.  When  this  change 
shall  be  consummated,  we  shall  be  at  home,  and  have  friends  in  every 
I)art  of  the  world.  And  what  i.s  to  prevent  this  change  frftm  taking 
place  almost  immediately?  You  have  all  the  necessary  materials  for 
it  this  moment  in  your  possession — you  have  every  thing  that  can  be 
desired  to  enable  }oii  to  effect  this  change — you  have  powers  of  pro^ 
duction  at  yotu-  control,  a  hundred  fold  beyond  your  utmost  wants  for 
this  purpose;  and  yet,  in  ccnpequenco  of  our  igneran^e  of  ourselves, 
and  every  thing  around  us,  we  are  contending  against  each  other  for 
our  daily  bread.  Ail  our  best  faculties  are  at  this  moment  employed 
in  all  the  professions  and  businesses  of  life  in  vain  attempts  to  buy 
cheap  and  sell  dear.  What  an  employment  for  sush  beings  as  we  are  I 
Beings  who  are  taught  to  look  forward  to  an  immortality  in  heaven. 
And  yet  how  many  now  desirious  to  attend  this  discussion,  cannot 
leave  their  occupations,  for  the  fear  of  losing  the  means  by  which  to 
obtain  a  subsistence  for  themselves  and  ilimilies! 

My  friandj  I\Ir.  Campbell,  does  not  at  preser.i  percoj-ve  how  these 
arguments  apply  to  the  subject  before  us,  but  to  me  they  appear  to 
boar  directly  upon  it;  and  moreover  that  there  is  no  other  way  to  un- 
derstand the  arjjjument,  e?^cept  in  tliis  mode  of  treating  it.  And  Mr. 
Campbell  will  discover  in  the  sequel,  that  I  iiave  not  deviated  at  all 
from  the  object  before  us,  but  he  (doubtless  from  the  purest  motives, 
and  unconsciously  to  himself )  has  endeavored  to  lead  me  astray  from 
the  main  object,  and  to  induce  me  toembaik  with  him  into  the  ocean 
of  metaphysical  disquisitions,  where  we  miglit  be  tossed  about  for  ten 
thousand  years,  and  then  be  no  nearer  the  port  than  we  are  now.. 

I  wish  to  keep  your  attention  to  facts,  and  not  to  advance  one  step 
beyond  their  plain  and  obvious  or  legitimate  conclusions.  While  we 
thus  act,  certain  kriov/iedge  lies  directly  in  our  path,  and  the  best 
practical  results  must  follow.  I  have  directed  my  mind  day  by  day, 
find  hour  by  hour,  to  unravel  the  mysteries  of  ignorance  in  such  a 
manner  as  to  present  the  lights  of  true  knowledge  plainly  before  my 
fellow-beings.  I  have  endeavored  to  sjft  and  re-sift  all  these  princi- 
ples fijr  which  I  now  contend ;  I  have  brought  them  before  the  most 
acute  and  comprehensive  minds;  I  have  urged  them  to  try  them  through 
the  fire,  and  to  detect,  if  they  possibly  could,  any  error  which  they 
contained.  For  I  well  know  that  if  they  contained  one  error  or  one 
inconsistency,  they  must  fall  to  the  ground.  My  friends,  you  should 
always  bear  in  m.ind,  that  truth  and  inconsistency  cannot  exist  togeth- 
er. B'lt  I  have  travelled  many  countries,  and  have  come  into  collision 
with  minds  of  the  first  calibre  in  theAvorld,  but  never  yet  met  with 
tliat  mind  wliich  could  detect  error,  fallacy,  or  inconsistency,  in  ona 
of  these  principles.  If  my  friend,  Mr.  Campbell,  can  detect  error  iu 
them,  and  demonstrate  that  error  to  mo,  1  will  frankly  acknowledge 
tMat  I  have  been  deceived,  and  I  will  most  willjnglv  pledge  mys^" 


DEBATE.  95 

both  to  Mr.  Campbell,  and  to  you,  my  friends,  that  from  the  moment 
lam  convinced  of  the  existence  of  a  single  error  ov  inconsistency  in 
these  principle?,  1  will  do  as  much  to  promulgate  the  truth  which  shall 
be  demonstrated  to  me,  and  to  expose  the  error  into  which  1  have  fel- 
ien,  as  I  have  done  to  bring  forward  the  system  containing  that  er- 
ror. And  Mr.  Campbell  need  not  fear  that  there  remains  on  my  mind 
a  uy  early  impression  which  can  operate  to  prevent  my  declaring  the 
whole  triith  to  any  assembly  in  the  world. 

After  proceeding  with  this  subject  in  the  manner  I  have  proposed 
it,  Mr.  Campbell  will  discover  that  the  points  which  he  wishes  to  seize 
upon,  will  be  presented  in  a  manner  well  suited  to  his  own  objects  and 
purposes;  but  I  wish  to  bring  forward  my  subject  in  such  a  connex- 
ion, that  all  who  are  capable  of  reasoning  cccurately  may  comprc- 
Ssend  it. — [HaJfkour  out:] 

Mr.  Campbell  rises. 
Mr.  Chairman — We  have  heard  a  great  deal  on  the  subject  of  Mr, 
vOwcn''s  experience,  and  the  pains  he  has  taken  to  test  the  soundness 
und  practical  utility  of  his  principles.  But,  as  he  will  not  admit  the 
leoitiraacy  of  any  authority,  we  cannot  admit  the  experience  of  Mr. 
<  >wen  as  authority.  We  must  exa.niine  the  question  on  its  o\vn  merits . 
If  Mr.  Ov.en  had"  travelled  all  over  the  world,  fraught  Vvith  the  coni- 
bined  intelligence  of  the  fourquailers  of  the  globe,  this  ought  not  to  in- 
fluence  our  minds  in  tlie  least.  We  are  here  assembled,  to  examine 
truth  coolly  and  deliberately  on  its^wn  evidences.  IVIr.  Owen  thinks 
that  1  desire  to  lead  him  from  his  object, into  the  mazes  ofmelaphysics  ; 
I'ut  a  single  retrospective  glance^  at  the  course  this  discussion  ha.s  ta- 
ken, is  sufncient  to  show  us  that  the  first  metaphysical  proposition 
was  introduced  by  Mr.  Owen  himself  There  cannot  be  a  more  meta- 
physical question  than  '•whether  volition  has  power  over  belief."  I 
iiave  no  penehani  for  metaphysics  in  the  discussion  of  questions  ofthis 
sort;  nor  have  I  introduced. metaphysics  into  this  discussion  any  fur- 
ther than  the  nature  of  the  argument  itself  requires.  He  has  inform- 
ed us,  that  the  origin  of  natural  evil  is  to  be  found  in  the  elements  of 
the  human  constitution.  Now  if  this  be  true,  every  plan  of  ameliora- 
tion must  be  impracticable,  unless  it  be  a  plan  to  make  man  over 
again.  Perhaps  Mr.  Owen  has  discovered  some  new  elements,  oi* 
some  way  of  effecting  a  new  combination  ©f  elements,  in  the  human 
constitution.  Perhaps  he  means  the  four  elements  of  the  old  school, 
and  that  it  is  the  exact  apportionment  of  these  which  makes  man 
good  or  evil.  If  this  be  the  meaning  of  Mr.  Owen,  it  is  obviously 
impossible  to  ameliorate  the  condition  of  man,  unless  we  can  change 
the  elements  of  his  nature.  Unless  he  can  apportion  the  elements  of 
■fire,  air,  earth,  and  water,  he  cannot  improve  our  race.  If  1  have  mis- 
taken Mr.  Owen,  I  shall  be  glad  to  be  corrected.  But  I  affirm  that  if 
natural  evil  is  to  be  referred  to  the  quantum  of  the  four  elements  of 
tiieold,  or  the  forty  elements  of  the  new  school,  or  to  the  modificatioii 
of  tlacse  elements 'in  the  human  system,  all  improvements  are  impracti-  ■ 


Stj  DEBATE, 

<ablc;  unices  pcrhapo,  a  change  of  c:rcii:nstance=?  might  have  the 
effect  of  <;raduating  these  elements  in  other  proportions,  in  the  human 
constitution. 

We  have  been  told  of  the  mal-adaptation  of  Christianity  to  the 
happiness  of  man ;  but  I  hope  to  be  able  to  show  that  religion  is  as 
admirably  adapted  to  the  conetitution  of  human  nature,  as  the  eye  is 
to  light,  or  the  car  to  sound.  And  I  -^ill  further  attempt  to  prove  that 
the  Author  of  the  Universe  must  also  be  the  author  of  religion,  because 
bottr  are  predicated  on  the  same  fundamental  principles;  or,  in  other 
words,  that  the  Almighty  predicated  religion  and  the  universe  on  the 
same  principles.  I  presume  that  if  Mr.  Owen  did  understand  the 
christian  religion,  he  would  not  have  a  solitary  objection  to  it.  He 
TOay  have  called  popery  ckrlstianiti/,  and  identified  the  christian  re- 
ligion with  papal  enormities.*  But  let  the  chris'ian  religion  be  taught 
in  its  purity,  and  cordially  embraced,  and  it  will  exalt  man  higher, 
and  render  him  incomparably  more  happy  than  Mr.  Ov/cn  has  ever 
conceived  of. 

The  g-nothe  seauton  of  Solon,  or  '■'■Know  thyself,"'  i:-4  what  I  de- 
sire as  cordially  as  Mr.  Owen.  I  am  desirous  to  analyse  the  mind 
and  the  senses,  and  th'is  to  develope  man.  Has  Mr,  O  ven  exhibited 
in  his  plan  any  thing  like  a  design,  or  desire,  to  investigate  the  physi- 
cal and  intellectual  man?  Has  he  taken  hold  of  my  analysis  of  hi.^ 
powers,  submitted  with  the  hope  of  eliciting  such  investigation?  I  am 
v,illing,  yea,  desirous  to  take  up  the  creature  man,  and  analyse  him 
corporeally  and  mentally;  and  thus  obey  the  mandate  of  the  philoso- 
pher and  the  apoatle — ^'■Knovi  ihj^Jf.'''' 

*The  following"  note  from  Mirabaiid  wiU  prove,  if  proof  be  wanted,  that  the 
stheists  or  materialists  are  most  grossly  ignorant  of  what  Christianity  is.  They 
have  called  an^t'c^m/ and  the /)a;3«^  apostacy  hy  the  name  of  Christianity;  and 
suppose  that,  in  attacking  and  opposing  this,  they  prove  Christianity  a  fable. 
As  well  might  they  ascribe  darkness  to  the  sun,  or  death  to  life.  This  material- 
ist says.- — "The  religion  of  Abraham  appears  to  have  originally  been  a  theism 
imagined  to  reform  the  superstition  of  the  Chaldeans;  the  tlieism  of  Abraham 
was  coiTU]ited  by  Moses,  who  availed  himself  of  it  to  form  the  judaical  super- 
stition. Socrates  was  a  tlieist,  who,  like  Abraham,  believed  in  divine  inspira- 
tions; his  disciple,  Plato,  embellished  the  theism  of  his  master  with  the  mystical 
colori  which  he  borrowed  from  the  Egyptian  and  Chaldean  priests,  and  whicli 
he  modified  himself  in  his  poetical  brain.  The  disciples  of  Plato,  such  as 
Prochis,  .Jamblichus,  Plotinus,  Porphyrins,  £cc.  were  true  fanatics,  phmged 
in  the  most  gt'oss  superstitution.  In  short,  the  first  doctors  of  die  christians 
were  Platonists;  who  combined  the  Judaical  superstition,  reformed  by  the 
Apostles  or  ijy  Jesus,  witli  Platonism.  Many  people  have  looked  upon  Jesus 
as  a  true  theist,  of  whom  the  religion  has  been  by  degrees  corrupted.  Indeed. 
in  the  books  wliich  contain  the  law  which  is  attributed  to  him,  there  is  no  men- 
tion ciUicr  of  worship,  or  of  priests,  nor  of  sacrifices,  nor  of  offerings,  nor  of  the 
f;reatcr  part  of  the  doctrines  of  actual  Christianity,  become  the  most  prejudicial 
of  all  the  superstitions  of  the  earth.  Mahomet,  in  combatting  the  polytheisnj 
of  his  country,  was  only  desirous  of  bringing  back  die  Arabs  "to  the  primitive 
theism  of  Abraham  and  of  his  son  Ishmael,  and  nevertheless  Mahoraetanism  is 
divided  into  sevenly-iwc  sects.  All  this  proves  to  us  that  theism  is  always 
more  or  lest  mingkd  with  faiuticism,  which  sooner  or  later  finishes  by  pro- 
<Uicing  ravages.  < 


DEBATE,  y-/ 

Ho  has  asked  yoa,  my  friends,  of  what  he  would  rob  you !  His 
motives  are  doubtless  pare.  But  of  what  tcould  he  rob  you?  Wiiv 
my  frieatls,  all  the  attacks  that  were  ever  made  upon  man's  dearoVt 
rights,  and  most  valued  treasures,  are  mere  petty  larcenies,  compired 
to  the  robbery  he  would  commit?  Of  what  would  he  rob  us?  Why, 
of  the  hope  of  immortality ! — of  that  alone, 

♦'Amid  life's  pains,  abasements,  emptiness, 

"The  soul  can  co.nfort,  eJevate,  and  fill!" 
Now,  are  thrones,  principalities,  ond  powers — is  the  empire  of  the 
world,  and  the  fame  of  all  ages — sq.iivalent  to  the  ?nere  hope  of  living 
forever?  The  materialist  takes  us  out  of  the  earth,  and  thither  he 
consigns  us  back  again.  Bat  whare  is  the  nijin  of  unperverted,  un- 
s;)phistic!-ited  rationality,  who  wo  dd  not  give  up  all  the  world  for  the 
hope  of  an  immortality  in  heaven  ? 

"Rich  hope  of  boundless  bliss! 

Bliss  past  man's  power  to  paint  it,  Time's  to  close' 

—This  hope  is  earth's  most  estimable  prize; 

This  is  man's  -portion,  wliile  no  more  tiian  man- 

Hope,  of  all  passi:)ns,  most  befriends  us  here; 

Passi  ms  of  ])rouder  name  befriend  us  less. 

Joy  has  her  tears,  and  transport  has  her  death: 

Hope,  like  a  cordial,  innocent  though  strong, 

Man's  heart,  at  once,  inspirits  and  s.^renes. 

Nor  makes  him  pay  his  wisdom  for  his  joys; 

"Tis  all  our  present  state  can  safely  bear, 

Health  to  the  frame!  and  vigor  to  the  mind! 

A  joy  attemper'd !  a  chastised  delighti 

Like  the  fair  summer  evening,  mild  and  sweet! 

*  ris  man's  full  cup,  his  paradise  below ! 

— A  bless'd  hereafter,  then,  or  hoped  or  gain'd. 

Is  all, — our  hope  of  happiness!" 
t  have  now  adverted  to  all  the  matter  offered  by  Mr.  Owen,  that, 
at  this  time,  appears  to  require  my  notice.  I  should  now  proceed  as 
proposed  this  forenoon,  but  from  some  hints  I  find  it  expedient  not 
yet  to  dismiss  the  mysteries  of  atheism,  particularly  with  a  reference 
to  one  point  on  which  sceptics  of  all  schools  declaim  so  much.  They 
will  make  experience  the  standard,  law,  and  measure  of  their  belief, 
I  will,  in  part,  traverse  the  area  of  mysteries  a  second  time. 

We  have  been  discussing  the  mysteries  of  atheism.  They  are 
either  natural  or  artificial.  In  the  original  the  term  [mi/steriort]  means 
nothing  but  a  secret,  and  when  divulged  it  loses  the  name  of  mystery. 
By  natural  mysteries  we  mean  natural  secrets.  These  mysteries  are 
jiot  of  my  creation;  they  have  been  collated  from  the  speculation.s  of 
the  atheists,  from  their  own  confessions.  The  secrets,  atheist^s  are 
ignorant  of,  are ; — the  origin  of  matter.  Tliis  they  declare  to  be  in- 
explicable. The  natural  principle  of  mobility  with  which  they  ac- 
knowledge  matter  to  be  endowed;  the  specific  origin  of  the  earth; — 
hare  they  acknowledge  themselves  at  fault,  I  have  given  you  already 
three  perhapses  of  Mirabaud.  They  say  they  "cannot  compreherK? 
the  natural  mysteries  of  any  bodies."  While  they  acknov.ledge  the 
existence  of  the  ma,gnetic  power,  they  confess  ignorance  of  the  uatuie 


58  DEBATE. 

of  it  The  principle  of  attraction,  the  most  pervading  law  of  matter, 
they  say  they  know  not.  They  know  nothing  of  the  great  law  of 
repulsion,  nor  of  the  law  of  cohesion,  by  which  particles  of  matter 
adhere  in  defiance  of  the  general  law  of  attraction.  'Ihey  confess 
their  i.^norance  of  the  nature  of  the  law  of  elasticity,  and  so  of  the 
law  ot°  electricity.  The  destiny  of  the  whole,  or  any  part  of  the 
ami  verse,  is  to  them  unknown.     Atheists  make  all  these  concessions. 

When  we  take  a  view  of  these  items,  we  discover  that  all  the  opera- 
tions of  nature  are  embraced  by  these  physical  principles,  and  athe- 
ists declare  that  they  know  nothing  about  it.  Now  to  these  Mr. 
Owen  has  added  that  our  belief  in  no  case  depends  upon  our  will — 
■the  consequence  of  which  law  is,  that  faith  is  as  necessary  hs  the  law 
i)f  attraction,  and  must  therefore  be  divine;  faith  must  be  wiJh  him  a 
divine  law  of  nature.  Does  not  this  truth  follow  out  most  legitimately  ? 
He  affirms  that  faith  is  as  necessary  as  the  action  of  a  mill-wheel  5 
ilierefore  it  is  a  ^'■divine  principle,"'  and  on  the  same  principle  the 
v;vidences  on  which  faith  is  founded,  must  be  divine.  But  knowledge, 
if>elief,  and  opinion  are  all  involuntary ! 

Now  is  this  desire  of  knowledge  a  natural  principle,  and  has  it  no 
•;ffect  upon  the  will? — And  has  our  consent  or  volition  no  influence 
upon  our  knov/ledge  ?     These  are  two  artificial  mysteries. 

Now  what  is  the  conclusion  from  these  premises?  Is  it  not  that 
the  materialist  has  to  confess  as  much  ignorance  of  his  own  systern, 
.and  believe  more  mysteries  than  the  christian?  He  has  also  to  con- 
Vend  for  artificial  mysteries,  each  of  which  is  absurd — artificial  mys- 
teries which  are  greater  than  any  that  ever  have  been  taught  in  the 
xnost  corrupt  schools  of  Christianity. 

The  materialist  affirms  that  Hi  cannot  really  interest  man  to  discover 
?il$  specific  origin. ''"'  I  have  no  doubt  that  this  dogma  was  adopted  to 
avoid  a  difficulty  which  they  knew  was  invincible.  It  is  conceded 
tliat  if  the  materialist's  system  be  true,  it  is  impossible  for  us  to  account 
i'or  our  origin — that  it  is  a  question  beyond  the  utmost  reach  of  human 
intellect.  Therefore  to  suit  the  exigency  of  their  speculative  scheme, 
they  have  had  the  temerity  to  assume  that  it  cannot  rationally  inter- 
est mankind  to  know  aught  about  their  specific  origin — that  the  stream 
of  human  vitality  was  not  worth  tracing  to  its  source.  Now  we  are 
often  obliged  to  appeal  to  the  experience  of  man ;  it  is  the  grand  argn- 
•menttim  ad  hominem.  I  will,  therefore  ask  the  whole  world,  every 
man,  woman,  and  child  in  it,  if  the  principle  of  curiosity  be  so  intensely 
active  upon  any  other  point  of  human  inquiry,  or  human  investigation, 
as  it  is  in  tracing  up  this  stream  of  vitality  to  its  fountain,  in  order  to 
ascertain  the  specific  origin  of  the  species  ?  It  is  a  point  which  elicits 
Home  of  the  earliest  developements  of  infantile  curiosity,  or  love  of 
knowledge.  '■'■Who  made  me?''''  '■^Whence  came  /.!"'  are  amongst  the 
first  questions  put  by  the  infant  catechist  to  his  senions.  This  mon- 
strous atheistical  assumption  opposes  itself  to  the  most  ardent  passions 
of  the  rational  man.  There  is  no  animal  appetite  in  man  more  opera 
live  than  his  moral  cagcrnos.s  in  pursuit  of  knowledge.     It  iTiakc^^ 


DEBATE.  <)d 

inavi  a  keen  hunter — it  causes  him  to  neglect  his  food,  his  sleep,  his 
oase,  and  even  to  forget  fatigue,  in  pursuit  of  his  object,  "jlle/js  agi- 
tat  molcm — ci  toto  sccorporc  mkcet.'''*  If  my  opponent  so  ardently  de- 
sire that  wo  should  know^uiselvcs,  let  him  come  out  from  a  school 
"which  declares  that  the  undc  dericatur  of  man,  or  the  whence  came  J, 
is  matter  of  no  concernment  to  him.  Let  him  set  his  face  like  a  flint 
against  a  dictum  like  this,  "In  pursuit  of  self  knowledge  you  must  not 
begin  at  the  beginning,''  Let  IMr.  Owen's  principles  be  admitted,  and 
there  is  a  total  blank  in  this  first  and  most  intensely  interesting  chap- 
ter of  man's  history.  It  is  all  obliterated  as  unworthy  of  apiece  in 
the  volume.  "It  cannot  really  interest  man  to  know  any  thing  con- 
cerning his  primitive  spocitic  origin,''  is  the  first  artificial  mystery; 
and  this  is  the  way  that  the  school  to  which  Mr.  Owen  belongs,  eu'- 
logizes  the  oracular  precept  of  ^^Gnotki  scauton.''''  This,  I  say,  is  the 
first  artificial  rriystery.  and  this  has  been  invented  after  the  manner  of 
mysteries  of  the  church  of  Rome,  The  second  artificial  mystery  is, 
that  man  has  n^  just  reason  to  believe  himself  a  privileged  being  in 
the  scale  of  creation,  over  the  bee,  the  bat,  the  beaver,  the  butterfly, 
or  the  elephant.  Does  this  compoit  with  your  experience?  Let  the 
word  experience  be  received  and  interpreted  according  to  its  usual, 
most  known,  and  legitimate  acceptation ;  and  I  am  not  afraid  to  abide 
by  its  test.  Well,  then,  I  ask  you,  if  it  comports  with  your  experi- 
ence to  admit  that  man  has  no  reason  to  imagine  himself  a  superior 
being  to  a  butterfly?  But  M'hy  was  this  asserted  by  the  atheists? — 
Merely  from  the  necessity  of  the  case.  The  materialists  would  never 
"have  agitated  these  mysteries,  but  for  the  hard  fate  which  attends  their 
system.  They  discovered  that  unsophisticated  reason  wonld  lead 
man  to  discover  that  he  was  at  the  head  of  creation;  that  here  he 
stands  pre-eminently  chief;  that  he  is  lord  paramount  over  all  the  irra- 
tional part  of  creation;  that  all  was  made  for  him,  and  subordinate  to 
him.  But  of  this  noted  dignity  we  must  be  divested  to  make  room  for  ft 
speculative  phantom,  which  exterminates  the  germ  of  all  feeling,  save 
that  o^pity;  if  indeed  it  leaves  that  branch  of  human  sympathy  unscath- 
ed. For  in  the  doctrine  of  materialism,  where  can  pity  find  an  object? 
Can  I  pity  a  tree  when  I  see  it  growing  crooked,  or  a  stone  for  the 
angularities  of  its  shape,  or  a  house  for  its  rude  architecture? 

But  there  is  a  third  artificial  mystery  of  the  materialists :  In  any 
attempt  to  account  for  man's  origin  he  has  to  suppose  that  there  were  an 
infant  male  and  female  produced  v.ithout  parents,  who  consequently 
must  have  perished  in  infancy.  Some  materialists  have  actually 
supposed  that  the  first  pair  grev/  up  like  two  plants,  as  I  have  before 
stated.  And  when  these  were  developed  and  began  to  expand,  the 
leaves  became  arms,  &c.  &c.  until  at  length  some  favorable  zephyrs 
wafted  them  into  each  other's  arms.  They  mutually  embraced,  and 
thus  originated  the  human  family.  But  in  any  attempt  to  account  for 
the  origin  of  man,  the  modern  materialist  has  to  suppose  his  first  ances- 
tors to  have  been  an  infent  male  and  female;  and  if  so,  incapable  gf 
arriving  at  maturity ! — [HaJf  hour  out,] 


1SL-.  0\\}:y  iisch. 

Mv  friends,  1  perceived,  during  my  friend,  Mr.  Campbell^  last  ad- 
dress, that  none  of  you  would  like  to  be  dejirived  of  heaven.  I  do  not 
recollect  that  I  expressed  any  intention  of  takin«r  away  any  well  foun- 
ded hopes  of  heaven  from  you.  Nor  do  I  know  that  my  assertion  dc 
nying  the  e.vistence  of,  or"  my  opinion  that  there  was  a  heaven,  would 
niakc  the  least  difference  in  the  fact.  You  have  therefore,  notwith- 
standing all  I  may  have  said  on  the  subject,  just  as  good  a  chance  for 
enjoying  heaven  as  you  ever  had. 

Wc'come  now,  my  friend?,  to  the  twelfth  and  last  fundamental  law  of 
human  nature,  viz,  "That  the  individual  is  made  m.ost  superior  of  his 
species,  when  his  original  organization  has  been  compounded  of  the 
best  properties,  of  the  best  ingredients  of  which  human  nature  is  form- 
ed, and  when  the  circumstances  which  surround  him  from  birth  to 
•  Icath  arc  of  a  character  to  produce  only  superior  impressions;  or  in 
other  words,  when  the  circumstances  or  laws,  institutions,  and  cus- 
toms in  which  he  is  placed,  are  all  in  unison  with  his  nature."  Now 
Mr.  Campbell  misunderstood  me  about  the  ingredients  of  human  na 
*ure  being  the  origin  of  natural  evil.  I  stated  that  some  of  the  peculi- 
ar errors  of  some  men  arose  from  their  individual  organization.  And 
I  only  applied  the  remark  to  human  nature.  And  surely  we  cannot 
derive  the  natural  evil  of  human  nature  from  any  other  source  than  its 
defective  organization. 

■  It  is  common  to  say,  that  such  a  one  is  bad  by  nature ;  this  only 
means  that  the  individual  has  not  the  same  compound  as  others.  But 
whenever  we  shall  understand  this  subject  fully,  and  discover  that  the 
most  superior  character  is  produced  by  a  combination  of  the  best  or- 
ganization and  circumstances,  we  then  have  a  very  important  practi- 
f^al  object  presented  for  our  attainment.  The  inquiry  then  becomes. 
Do  we  possess,  or  can  we  obtain  through  this  know!  Ige  any  influ- 
"-nce  over  the  future  formation  of  individuals?  I  say  th.  t  we  can ;  and 
i  speak  from  a  knowledge  of  facts  with  which  all  who  are  in  any  de- 
gree connected  with  agricultural  pursuits  are  familiar.  It  is  known 
to  such,  that  there  have  been  vast  improvements  in  the  breed  of  various 
]iinds  of  animals ;  that  there  is  a  science  by  which  any  animal  whether 
human  or  irrational,  is  capable  of  receiving  great  improvement  at 
hirlh.  But  most  unfortunately,  in  consequence  of  the  general  pre- 
valence of  ignorance  on  the  subject  of  the  animal  man,  almost  every 
thing  that  has  been  done  in  this  matter  has  had  an  immediate  and  di- 
rect tendency  to  deteriorate  the  infant  man  at  birth.  But  the  know- 
ledge of  this  science,  as  soon  as  we  acquire  it,  will  instruct  us  in  the 
-anerring  method  of  obtaining  the  best  raw  material  for  the  manu 
facture  of  man.  It  is  an  object  of  the  highest  importance  to  the 
welfare  and  happiness  of  man,  that  every  child  should  be  born 
with  the  best  physical,  intellectual,  and  moral  organization  of 
which  his  nature  is  susceptible.  There  is  a  science  by  which  all 
these  may  be  improved  before  birth.  But  the  time  is  coming  when 
we  shall  have  very  distinct  and  accurate  knowledge  upon   thesu 


DEBATE.  101 

pttrticulars ;  when  we  shall  know  how  to  cultivate  the  human  being  in 
such  manner  as  to  present  him  greatly  improved  in  his  organization 
at  birth.  But  be  this  as  it  may,  we  have  at  present  the  power  of  with- 
drawing the  most  unfavorable  circumstances  from  around  all  human 
beings  from  birth,  and  these  circumstances  acting  upon  our  infinitely 
diversified  organizations  create  nine-tenths  of  the  whole  character  of 
individuals. 

My  friends,  you  have  seen  many  of  the  society  of  Friends  in  this 
country ;  you  have  seen  Jews,  and  you  have  seen  Indians.  Now  the 
difference  observable  between  the  Quaker,  Jew,  and  Indian  arises 
solely  from  the  difference  of  their  external  circumstances,  in  their 
mode  of  acting,  or  their  respective  original  organizations.  For  were 
we  to  take  the  infants  of  the  Quakers  and  give  them  to  be  brought  up 
by  the  Jews,  they  would  unquestionably  make  good  Jews,  and  vice 
tersa.  We  shall,  therefore,  I  repeat,  have  the  power  as  soon  as  we 
acquire  the  requisite  knowledge,  to  influence  the  character  of  every 
child  that  is  born  to  a  greater  extent  than  nine-tenths  of  its  whole  char- 
acter. 

And  if  we  Qf  the  present  generation  will  not  exert  ourselves  to  re- 
jnove  the  unfavorable  circumstances  which  now  exist,  the  coming 
generation  ought  not  to  be  blamed  for  their  characters  being  ill-form- 
ed. If  we  love  our  offspring,  if  we  have  any  regard  for  the  welfare  of 
future  generations,  we  can  no  longer  remain  indifferent  about  ascer- 
taining the  true  method  of  forming  and  educating  them;  we  can  no 
longer  supinely  leave  them  to  be  the  sport  of  such  circumstances,  as 
now  pervade  the  world.  No!  we  shall  rather  devote  our  whole  heart 
and  soul  to  the  investigating  and  maturing  of  this  all  important  sub- 
ject, which  embraces  within  its  scope,  all  thaV-can  be  done  by  man 
for  the  improvement  of  his  fellow-beings.  My  friends,  I  never  con- 
sider this  subject  without  feeling  that  any  language  which  I  can  com- 
mand is  too  feeble  to  convey  an  adequate  idea  of  its  importance. — 
Nothing  can  be  plainer  than  the  path  you  have  to  pursue ;  you  have  no> 
thing  to  do  but  to  make  yourselves  acquainted  with  the  influence  of  the 
circumstances,  beneficial  or  injurious  around  you,  and  to  withdraw 
all  those  which  experience  shall  prove  to  be  detrimental  to  our  nature. 
This  is  the  xchole  duty  of  man;  let  him  perform  this  duty  \yell,  with 
knowledge  and  with  judgment,  and  every  beneficial  result  will  follow, 
of  course.  The  performance  of  this  duty  is  plain  and  simple ;  there  is 
no  complexity  about  it,  and  it  will  soon  be  understood  by  every  one. 
But  whathas  been  done  for  the  species  upon  these  rational  principles? 
Why  scarcely  any  thing;  and  nothing  at  all  has  been  done  with  a  cor- 
rect understanding  of  the  subject.  And  yet  can  we  advance  a  single 
step  toward  the  attainment  of  this  grand  object,  until  v/e  have  acqui- 
red an  accurate  knowledge  of  ourselves? 

Now,  my  friends,  you  have  heard  from  mc  very  different  doctrines 
from  those  which  are  taught  by  all  the  religions  of  the  world.  You 
will,  of  course,  institute  a  comparison  between  my  developements 
tind  those  which  you  have  received  from  your  public  and  appointed 
instructers — from  your  soiritual  pastor?.  Well,  compare  tiiem  in 
9^ 


1Q2  DEBxiTE, 

their  practice.     You  have  already  seen  and  experienced  what  a  state 
of  society  the  different  religions  of  the  world  have  produced.     A  little 
trial  will  convince  you  of  what  can  be  effected  for  the  good  of  man= 
kind  bv  the  course  which  I  recommend,  by  attending  to  facts  instead 
of  imagination.     Rely  upon  it,  my  friends,  that  if  we  allow  ourselves 
to  bo  governed  by  any  thing  but" experience,  we  shall  inevitably  be 
led  into  the  mazes  of  error.     When  once  we  diverge  from  the  straight 
forward  path  which  facts  point  out,  we  launch  into  the  wilds  of  imagi- 
nation and  every  thing  becomes  a  labyrinth  of  obscurity,  which  be- 
wilder the  human  faculties.     Under  the  old  arrangements  of  society 
I  have  never  yet  met  with  an  individual  whose  mind  was  not  confu- 
sed, and  whose  ideas  were  not  in  contradiction  with  each  other. — 
But  ever  since  I  was  compelled  by  circumstancos  to  unassociate  my 
early  erroneous  ideas,  since  my  mind  has  been  regenerated  by  the  re- 
moval of  these  first  impressions  to  their  very  foundations,   and  filled 
with  ideas  only  consistent  with  these  twelve  laws  of  our  nature,  I  havd 
experienced  no  jarring  elements  within  me;  all  has  been  tranquil  and 
harmonious ;  there  has  been  nothing  to  wear  out  my  constitution,  or 
create  feelings  in  my  bosom  except  those  unavoidably  created  by  be- 
holding my  fellow-beings  around  me  existing  in  a  state  of  misery,  for 
which  I  know  there  exists  no  other  cause  but  the  lamentable  ignorance 
in  which  they  have  been  trained.     Now,  my  friends,  I  have  endeav- 
ored to  show  you  how  those  twelve  fundamental  laws  of  human  nature 
are  in  direct  opposition  to  the  doctrines  inculcated  and  always  impli- 
ed liy  all  the  religions  of  the  world.     My  object  is  to  show  you  that 
liie  two  systems  are  perfect  antipodes  to  each  other,  that  they  cannot 
exist  together ;  that  either  these  tv/elve  fundamental  laws  of  human 
nature   are  utterly  false,  or  that  all  the  religions   of  the  world  are 
lounded  in  ignorance  and  error.     It  is  just  as  impossible  to  effect  a. 
union  between  these  twelve  laws  and  any  system  of  religion  extant, 
as  it  is  to  effect  an  amalgamation  between  oil  and  water;  there  is  as 
little  of  moral  affinity  in  the  one  case  as  there  is  of  chemical  athnity 
in  the  other.     The  one  is  all  fact  derived  from  what  human  nature  was 
yesterday,  is  to-day,  and  is  likely  ever  to  be.     The  systems  of  religion 
on  the  other  hand  are  derived  fr^m  the  wildest  vagnries  of  fancy ;  they 
are  but  the  air-built  fabrics  of  imagination.     I  call  them  air-built,  for 
they  have  nothing  but  imagination  opposed  to  natural  laws  to  rest 
upon,  and   they  have  been,  in  consequence,  in  a  perpetual  state  of 
change,  and  they  are  still  hourly  changing  in  men's  minds.     And 
most  fortunate  it  is  foryou,  my  friends,  that  ihey  have  no  other  foun- 
dation ;  for  neither  in  their  origin,  their  tendency,  their  errors,  contra- 
dictions, or  absurdities,  are  they  at  all  calculated  to  produce  good 
conduct  in  man,  .ir  happiness  for  his  race.     The  greatest  blessing  that 
can  accrue  to  man  is  to  demonstrate  the  ignorance  on  which  all  thesq 
systcrns  have  been  predicated,  so  palpably,  that   with  one  accord, 
rnnnkind  sho\i!d  agree   to  dismiss  them  from  their  consideration,  as. 
unworthy  of  the  attention  of  rational  beings.     But  m  doing  this   f 
v/oukl  guard  you  against  one  danger  which  may  and  must  arise  from 


DEBATE.  103 

tac  coarse  which  must  be  taken  to  relieve  yourselves  from  error.  My 
friends,  there  are  three  distinct  states  of  society .  The  first  is  the  com- 
m'on  one  all  over  the  world,  in  which  human  nature  has  been  compel- 
led to  believe  or  profess  a  belief  in  some  district  religion  or  other,  and 
in  this  state  of  society,  the  characters  of  individuals  have  been  form- 
ed"uponthe  principles  of  this  district  religion.  Knowing  these  prin- 
ciples, we  can,  to  a  cei'tain  extent,  judge  what  the  characters  of  the 
individuals  composing  this  society  are.  But  when  we  advance  one 
step  toward  real  knowledge  and  we  can  no  longer  believe  these  prin- 
ciples, we  at  the  same  time  withdraw  all  foundation  from  ihe  former 
character  formed  for  us  by  religious  belief;  we  become  like  vessels 
on  ths  ocean  without  a  helm,  chart,  or  compass  to  steer  by,  and  this 
is  the  worst  state  in  which  human  nature  can  be  placed.  Bat  ibis  is 
the  gulph  through  which  we  must  pass,  if  the  condition  of  sC'Ciety  is 
to  bf!  improved.  All  we  can  do  is  to  adept  measures  to  shorten  this 
critical  period  as  much  as  possible.  And  whilst  we  are  doing  this, 
we  are  in  the  second  state  of  society.  The  third  and  the  superior 
state  of  existence  will  be  that  in  which  the  individual  having  been 
disabused  of  the  errors  imolanted  by  his  former  religious  and  other 
vicious  external  circumstances,  has  been  taught  the  correct  princi- 
ples of  his  nature,  when  he  has  been  fully  and  fairly  taught  what  man- 
ner of  being  he  is,  and  his  relation  to  his  fellows;  then,  instead  of  be- 
mg  worse  than  the  present  religious  characters  of  the  day,  he  will 
rise  incomparably  above  them  all;  they  cannot  help  sinking  almost 
belov/  estimate  in  the  comparison.  In  the  two  first  states  we  shall  be 
irrational.  In  the  third  state,  every  thing  that  savors  of  irrationality 
will  be  withdrawn;  in  this  state  there  will  be,  there  can  be,  none  who 
are  irrational  in  their  thoughts,  feelings,  and  conduct.  Fear  not,  my 
?Vlends,  that  this  change  in  your  minds  will  produce  vice  instead  of 
virtue. 

This  change  is  absolutely  necessarj',  before  you  can  be  born  again. 
This  is  the  regeneration  which  you  and  past  generations  have  been 
booking  for;  and  this  change  can  be  wrought  simply  by  acquiring  a 
knowledge  of  these  eternal  and  immutable  facts.  These  twelve  fun- 
damental laws  of  human  natiire  ('.ivine  in  every  sense  of  the  word) 
demonstrate  that  ail  the  religions  of  the  world  have  been  founded  in 
ignorance,  and  arc  opposed  to  our  nature,  when  that  nature  shall  be 
fully  understood.  Nov/,  my  friends,  I  think  I  may  proceed  one  step 
farther,  and  state  that  these  religions  are  now  the  only  obstacles  in  the 
way  of  forming  a  society  over  the  earth,  of  kindness,  intelligence, 
sincerity,  and  prosperity  in  the  fullest  sense  of  the  term ;  and  now  I 
think  I  may  advance  another  step,  and  declare  that  the  light  is  come 
among  us,  and  tliat  this  knowledge  can  no  longer  be  withheld  from 
the  great  mass  of  the  people  but  by  the  increased  tyranny  of  the  few 
»ver  the  many.  B  it  the  few  can  no  longer  tyrannize  over  the  many. 
Kuowledge  is  pov%"er;  and  knowledge  is  passing  from  mind  to  mind, 
from  country  to  country  like  a  flood.  And  this  knowledge  shall 
spread  from  one  point  as  from  a  centre  over  ever}^- portion  of  the  world, 
until  the  knowledge  of  the  truth  or,  in  scripture  language,  of  the  Lord, 


i04  DEBATE, 

shall  cover  the  earth  as  the  waters  cover  the  seas.  This  is  the  know«> 
ledge  of"  the  Lord,  for  truth  alone  is  the  knowledge  of  the  Lord.  It  is- 
a  knowledge  derived  from  those  facts  which  ever  have  existed  and 
which  exist  to  this  day,  as  the  universal  word  of  the  universal  cause 
from  whence  all  effects  proceed.  When  we  use  the  terms  Lord,  God, 
or  Deity,  we  use  a  term  without  annexing  to  it  any  definite  idea. — r 
Whenever  we  use  this  term  we  annex  to  it  our  own  peculiar  notions, 
and  in  many  cases  they  are  strange  and  wild  in  the  extreme.  But, 
my  friends,  we  do  know  that  it  is  a  law  of  our  nature  that  we  have 
been  so  formed  that  we  must  acquire  all  our  real  knowledge  by  expe- 
rience ;  and  all  experience  declares  that  man  is  what  he  has  been  de- 
monstrated  to  be  by  the  twelve  fundamental  laws  of  his  nature. — 
•[Half  hour  out.] 

Mr.  Campbell  rises. 

Mr.  Chairman — I  siiould  be  led  to  conclude  from  the  argument,  (if 
such  it  may  be  called)  that  the  error  into  v/hich  my  friend  has  fallen 
in  his  whole  process  of  deduction,  is  exhibited  in  one  assertion  in  his 
last  address.  His  mind  has  dwelt  so  long  on  the  influence  of  circum- 
stances that  he  supposes  that  if  a  child  of  a  Quaker  were  to  be  removed 
into  the  family  of  a  Jew,  and  vice  versa,  that  in  process  of  time,  the 
two  children  must  inevitably  imbibe  the  faith  of  the  families  in  which 
they  were  respectively  reared.  Now,  I  have  no  doubt  this  would  be 
the  case  in  very  many  instances,  but  not  universally.  And  so  it  is 
with  most  of  his  facts.  They  are  true  in  very  many  instances,  but 
are  false  in  his  universal  application  of  them.  It  is  illogical  to  argue 
from  particulars,  however  comprehensive,  to  such  general  and  univer- 
sal conclusions.  This  proposition  of  my  friend's  is  not  a  mathemati- 
cal proposition,  which,  if  true  in  itself,  must  he  true  in  its  most  exten- 
ded or  contracted  sense.  That  children  may  be  powerfully  impresse(5 
by  circumstances,  is  true;  but  must  we  therefore  conclude  this  to 
be  an  invariable  law  of  our  nature,  that  they  are  forever  doomed  to  the. 
control  of  (he  circumstances  which  surround  them  at  birth?  Mr. 
Owen  was  himself  educated  in  a  family  of  Episcopalians;  is  he  now 
an  Episcopalian^  We  see  that  the  circumstances  of  his  education 
could  not  shackle  his  active  mind.  We  see  that  he  has  broken 
his  chains-,  and  that  his  emancipated  mind  now  walks  abroad,  as  if 
it  had  never  known  a  fetter.  This  shows  that  there  are  some  geniuses 
formed  to  overcome  all  disadvantages,  to  grasp  a  whole  s\  stem,  as  it 
were,  by  intuition;  that  in  some  minds  there  is  a  renovating  and 
regenerating  power,  paramount  even  to  the  influence  of  circum- 
stances, omnipotent  as  my  friend  represents  them  to  be.  Now  if  this 
be  true,  in  Mr.  Owen's  regard,  why  may  it  not  be  equally  so  with 
respect  to  countless  other  persons? 

Mr.  Owen  has  attained  to  the  knowledge  of  certain  facts.  But  ou 
the  foundation  of  a  few  facts,  he  has  proceeded  to  erect  the  superstruc- 
ture of  a  whole  code  of  fundamental  laws  of  nature;  a  divine  system 
of  legislation.    In  fact  to  place  mankind  under  a  modern  Theocracy, 


DEBATE.  105 

But  none  oi  his  laws  is  more  immutable,  than  the  one  to  which  we 
have  just  referred. 

At  one  time,  I  would  think  he  was  preaching  to  us  concerning  the 
millennium;  that  he  was  the  herald  of  a  better  day.  Sceptical  as  my 
friend  is,  I  must  infer  that  he  issLbclicver  in  the  millennium;  and,  for 
a  ught  I  know,  he  may  be  doing  as  much  as  a  thousand  missionaries 
to  induce  it.  Cyru^  knew  not  the  God  of  Jacob;  he  had  no  desire  td 
emancipate  the  Jews.  In  like  manner,  Mr.  Owen  may  possibly  be  an 
tmconscious  instrument  in  the  hands  of  Providence.  He  is  consoling 
Iiimsclf  with  the  anticipation  of  a  better  day,  and  earnestly  persua- 
ding us  to  cherish  the  same  anticipation.  And  from  his  own  premi- 
ses, I  would  undertake  to  prove  the  certainty  of  the  fulfilment  of  the 
prophecies  of  the  New  Testament,  even,  I  was  about  to  say,  by  a  math- 
ematical demonstration.  Mr.  Owen  tells  us,  that  wars  shall  cease; 
that  plenty  shall  follow  us  superabundantly  as  the  waters  of  the  Ohio; 
that  there  shall  be  no  more  need  for  accumulating  property  to  answer 
our  future  exigencies,  than  there  now  exists  for  bottling  up  the  waters 
of  the  Ohio?  Now  all  this  tends  to  encourage  bright  anticipations  of 
future  glory  and  happiness  to  man.  Mr.  Owen's  millennium,  we  will 
suppose,  has  arrived ;  how  long  is  it  to  continue  ?  A  millennium  is  a 
thousand  years : — 

What  now  if  we  should  attempt.to  prove  arithmetically,  the  certainty 
of  the  prophecies  concerning  the  final  consummation  of  all  things? 
The  ex{>ectation  of  Christendom  is  notorious.  It  is  this :  that  sometime 
soon,  perhaps  in  the  present  century,  a  new  order  of  things,  in  the 
political  and  religious  relations  of  society  will  commence.  That  it 
will  pervade  the  whole  human  family;  that  after  its  full  introduction, 
it  will  continue  a  thousand  years ;  and  that  soon  after  its  completion, 
the  present  state  of  things  will  terminate,  and  the  multiplication  of 
human  beings  cea?e  forever. 

Without  going  minutely  into  the  detail,  such  is  the  general  expec- 
tation of  Christendom  built  upon  those  writings  called  prophecies. — 
Well  now  should  we  prove  by  an  arithmetical  calculation,  the  cer- 
tainty of  such  conclusions  relative  to  the  final  consummation,  what  will 
the  sceptics  say  ?  I  do  not  know,  whether  ever  they  have  been  tested 
upon  this  point.  We  shall  hear  Mr.  Owen,  when  I  submit  the  prob- 
lem. The  premises  or  data  are  these :  The  present  population  of  the 
earth  is  estimated  say,  at  one  thousand  millions.  Now  I  will  leave  it 
to  them,  to  furnish  the  data,  or  to  state  what  the  population  was  two, 
three,  or  four  thousand  years  ago.  They  may  even  furnish  me  data 
from  the  census  of  any  nation  of  Europe  for  two,  three,  four  or  five 
hundred  years  back.  It  will  give  the  same  result.  We  shall  take 
the  Bible  data  until  they  furnish  another.  But  I  again  repeat,  the 
population  of  any  country,  or  of  the  earth,  two,  three  or  five  hundred 
years  ago,  will  give  the  same  result.  According  to  the  Bible  data, 
the  whole  human  family,  about  four  thousand  years  ago,  was  compo- 
sed of  eight  individuals ,  four  males  and  fbur females.  And  to  keep  our 
calculation  in  whole  numbers,  we  shall  evacuate  Europe  and  Ameri- 
en  of  all  their  population,  and  place  them  in  Asia  and  Africa,  on  the  porvv 


106  DEBATE. 

Illation  there,  which  will  fill  that  half  of  the  earth  as  full  of  human 
beings  as  can  subsist  upon  its  surface.  We  have  now  got,  say,  the 
half  of  our  globe  empty  and  the  other  half  full.  Now  the  question  is. 
If  eight  persons  in/o«r  thousand  years  nil  the  one  AoZf  of  the  earth 
as  full  as  it  can  subsist ;  how  long  will  one  ihousand  millions  be  in 
filling  the  other  half?  If  in  despite  of  wars,  famines,  pestilences,  and 
all  the  waste  of  human  life,  under  the  corruptions  of  the  last  four  thous- 
and years,  such  has  been  the  increase  of  human  beings;  what  would 
be  the  ratio  ofincrease  were  all  these  to  cease,  and  peace,  health  and 
competence  to  be  the  order  of  the  day  for  one  thousand  years?  Why, 
my  friends,  there  would  not  be  one  half  acre  of  land  and  water  upon 
the  face  of  the  globe  for  every  human  being  which  would  live  at  the 
completion  of  the  millennium,  or  the  seven-thousandth  year  from  the 
creation;  what  I  contemplate,  from  these  oracles  to  be  about  the 
end  of  the  present  state  of  human  existence.  Either,  then,  some  des- 
olation must  empty  the  earth  of  its  inhabitants,  or  the  human  race 
must  be  extinguished.  Logic  and  arithmetic,  compels  us  to  the  form- 
er conclusion ;  but  when  we  add  to  logic  and  arithmetic,  the  proph- 
ecies of  holy  scripture,  we  arc  compelled  to  embrace  the  latter.  I 
shink  no  prophecy  ever  admitted  of  so  certain  a  calculation,  or  stt 
exact  and  definite  a  computaton ;  infact,  no  other  oracle  in  the  annals 
of  the  world  is  proved  by  arithmetic  so  inevitably  and  unanswerably 
as  I  conceive  this  to  be.  If  any  flaw  be  in  my  data,  or  statement  of 
this  question,  I  hope  Mr.  Owen  will  detect  it,  and  give  me  the  oppor- 
tunity to  illustrate  and  corroborate  it  still  more  fully. 

Mr.  Owen's  notion  seems  to  be  this :  that  his  twelve  laws  once  pro- 
ved, the  Christian  scriptures  must  tumble  to  the  ground !  I  have  very 
little  scruple  or  hesitancy  in  admitting  all  his  facts  save  one,  so  far 
as  they  apply  to  the  physical  constitution  of  the  animal  man ;  and  yet 
1  cannot  perceive  how  they  contravene  any  part  of  Christianity.  How 
rtrcwe  to  account  for  his  hallucinations!  He  supposes  that  the  ad- 
mission of  his  twelve  facts  would  prove  his  five  propositions.  This  is 
most  manifestly  a  logical  error,  unless  these  are  identical  propositions. 
Suppose  tliat  by  the  aid  of  his  fact  he  had  made  out  the  proof  of  his 
first  proposition,  will  he  repeat  the  same  fact  to  prove  the  second  pro- 
position. Without  the  most  perfect  paralellism  and  identity  in  the 
whole  five  propositions,  how  can  he  expect  the  same  facts  which  prove 
one  of  the  five  propositions,  to  prove  them  all  ? 

There  is  more  couched  in  this  speculation  concerning  the  adoles- 
cence or  infancy  of  the  primitive  stock  from  which  man  is  derived, 
tlian  a  superficial  thinker  is  perhaps  aware  of.  On  the  hypothesis 
that  the  first  ptiir  came  into  existence  in  a  state  of  adolescence,  when 
they  first  saw  light  they  must  have  had  some  information  concerning 
their  origin.  Infants  or  adults  they  must  have  been,  //"infants,  they 
could  never  have  reached  maturity;  they  musthave  perished  for  lack 
of  nurture?  They  must,  therefore,  have  been  adults.  And  when  they 
saw  the  creation  around  them,  they  must  have  had  some  knowledge 
of  their  origin,  of  the  source  from  whence  they  derived  their  principlt; 
of  vitality,  and  their  control  of  the  animal  tribos  around  them. 


DEBATE.     ,  lOTC 

lam  now  pretermitting  the  biblical  narrative  ofthe  primitive  origin 
of  man,  altogether;  and  assuming  for  the  sake  of  argament  a  hypo- 
thesis. I  say  then,  that  on  the  hypothesis  of  adolescence,  the  prime- 
Tal  pair  must  have  possessed  a  consciousness  of  their  origin.  They 
must  have  remembered  when  they  first  saw  the  sun  and  inhaled  the 
air,  and  the  first  time  they  ate. 

Upon  the  atheistical  premises  before  us,  it  would  be  difficult  to  prove 
that  our  first  ancestors  would  have  known  what  or  how  to  eat.  The 
philosopher  is  not  aware  of  the  consequences  attendant  upon  the  ex- 
tinction of  the  lights  of  revelation.  To  these  he  owes  many  an  idea 
which,  without  thom,  he  would  nevp.r  have  conceived.  Without  the 
light  of  revelation  I  do  not  see  how  the  first  pair  of  human  beings 
would  have  known  how,  or  what,  to  eat.  Upon  what  principles  would 
they  have  set  about  the  process?  They  might  have  felt  the  pain  of 
hunger  without  knowing  either  the  cause  or  the  cure.  And  if  they 
could  have  learned  to  eat  from  observation,  or  from  feeling,  they  might 
not  have  Known  what  to  eat.  The  scriptures  without  speculating 
upon  any  of  the  causes  of  things,  state  facts  which  lead  ufe  to  think 
correctly,  if  we  think  at  all.  Hence  we  find  the  revelation  was  imme- 
diate and  direct  upon  this  point.  God  said,  "of  the  fruit  of  these  trees 
you  may  eatp  There  is  no  system  of.  philosophy  except  the  Chris- 
tian which,  without  professing  to  philosophize,  inducts  us  into  therea- 
son  of  things,  and  that  generally  by  telling  us  only  what  was  done  or 
said. 

But  we  have  now  before  us  this  proposition  that  the  first  man  must  have 
remembered  the  first  time  he  saw  the  sun,  ate,  drarik,  and  slept.  This 
he  could  narrate,  and  would  be  most  apt  to  relate  to  his  own  off- 
spring ;  for  no  information  is  more  gratefully  tendered,  nor  more  ardent- 
ly received,  than  that  which  respects  the  beginning  of  things.  Hence 
we  infer  that  nothing  is  more  reasonable  than  that  the  origin  of  things 
would  be  the  first  and  most  important  of  all  traditions ;  and  so  we  do 
Tiot  find  an  ancient  nation  whose  history  has  come  down  to  us  that 
has  not  some  account  of  its  (|)wn  origin,  and  most  of  them  some  account 
of  the  origin  of  all  things.  But  it  is  scarcely  conceivable,  that  the 
first  pair  remembering  and  Ijeing  conscious  of  the  first  time  they  saw 
the  sun,  could  be  ignorant  of  the  author  of  their  existence. 

That  man  was,  in  his  first  estate,  designed  to  converse  familiarly 
with  his  Creator,  the  scriptures  teach  us;  and  not  until  he  became  a 
transgressor,  was  this  familiarity  interrupted.  Man  is  inferior  to  all 
other  animals  in  instinctive  powers — and  this  truth  goes  far  to  con- 
vince us  that  he  was  not  constituted  to  be  governed  by  instinct  but  by 
reason.  His  being  now  more  imbecile  and  helpless  in  his  infancy 
than  other  creatures,  only  corroborates  the  account  of  his  fall.  For 
had  he  been  designed  to  be  governed  by  instinct,  he  would  have  ex- 
hibited it,  in,  at  least,  as  much  perfection  a?  other  animals.  Hence  it 
is,  that,  until  reason  is  developed,  the  infant  man  is  worse  calculated 
to  provide  for  himself  than  any  other  creature. 

None  of  the  steps  in  this  argument  are  long.  The  first  man  was  an 
jaxiult.   When  first  he  opened  his  eyes,  his  reason  and  liis  senses  were 


i08  DEBATE. 

both  in  meridian  strength.  He  could  not  but  be  sensible  of  his  Maker. 
He  must  always  remember  the  first  time  he  saw  the  sun,  ate,  drank, 
slept  and  awjke.  He  must  hcive  often  reflected  upon  these  first  acts 
of  his  existeu'-e.  Hs  would  celight  to  tell  ihem,  and  his  offspring 
would  be  most  curi.*us  to  hear  (hem.  Traditionary  information  upon 
these  subjects  is  as  -.xatural  as  walking,  talking,  eating,  or  the  most 
ordinar>  acts  of  any  animal.  Man  is,  therefore,  so  created  and  cir- 
cumstanced now  as  "'0  be  n  itnrally  and  necessarily  credulous.  Credu- 
lity, for  I  know  no  term  more  expressive  of  the  native  bias  to  receive 
truth  upon  tesumony — I  say,  credulity  is  as  natural  to  man  as  breath- 
ing. This  is  a  wise  provision  in  the  constitution  of  the  human  mind, 
that  it  mvist,  and,  with  the  utmost  ease,  does,  assent  to  testimony :  for, 
without  it  fherc'  could  be  no  improveability  in  man.  He  would  cease 
to  be  a  pi-offrcssive  being.  No  child  could  be  educated  without  it. 
VViihout  i%  the  art  of  the  linguist,  the  logician,  the  rhetorician  would 
be  unavailing,  f luman  nature  would  be  a  metal,  (if  I  may  be  allowed 
the  fi'Jtir")  'hat  would  not  polish.  But  it  is  a  law  of  human  nature,  as 
seif-evid.?*nt,  and  as  interesting,  as  any  one  of  Mr.  Ov/en's  code,  and 
much  more  worthy  of  being  called  a  "law  of  human  nature"  than  any 
one  of  the  twelve,  that  it  is  natural  to  man  to  be  assured  of  truth,  or 
to  believe  upon  testimony.  This,  more  than  any  one  of  his  twelve 
laws,  distinguishes  and  elevates  man  above  the  brutes.  If  I  did  not 
think  it  more  worthy  of  being  one  of  the  first,  I  would  adopt  the  lofty 
style  of  my  opponent,  and  call  it  the  thirteenth  fundamental  law  of 
human  nature.  Being  first  infants,  and  dependent  on  our  parents  and 
seniors  for  information,  we  are,  from  a  necessity  of  nature,  suscepti- 
ble of  progressive  improvement — but  almost  exclusively  through 
fdith. 

Mr.  Owen  himself  walks  by  faith  in  human  testimony.  And 
although  he  may  not  bo  conscious  of  it,  he  has  believed  as  firmly, 
and  acted  as  implicitly,  as  any  christian  ever  was  required  to  do. 
While  in  Scotland  he  heard  that  there  was  one  quarter  of  the  world 
called  America,  and  he  heard  a  great  many  reports  concerning  it. 
Now,  although  there  are  many  falsehoods  told,  and  many  impositions 
practised,  and  thereby  faith  rendered  more  precarious  and  fallible  j 
yet  Mr.  Owen  was  able  to  discriminate  the  truth,  and  to  rely  upon  the 
credible  evidence  which  was  presented  to  him.  He  had  no  experi- 
ence of  the  climate,  soil,  products,  government,  and  all  the  circum- 
stances of  the  country.  But  so  strong  was  his  faith  in  testimony, 
and  even  on  that  sort  of  testimony  which  is  often  fallacious,  that  he 
is  moved  by  his  faifh  to  leave  his  country,  friends,  relatives,  and  ac- 
quaintance, and  trust  his  property  and  person  upon  the  mighty  ocean — 
encounter  all  the  dangers  of  the  sea,  and  deny  liimsclf  of  many 
conifjrts  for  the  time  being,  in  quest  of  that  in  which  he  believed, 
This  is  as  much  faith  as  ever  was  required  of  a  christian  to  translate 
him  out  of  the  kingdom  of  darkness  into  the  kingdom  of  God's  own 
Son.  As  much  faith,  as  much  self-denial,  as  much  perseverance^ 
would  have  led  Mr,  Owen  into  a  kingdom  and  country  inicomparsibly 
more  de^i-ablc  than  Eden  v,as  in  all  its  virgin  beauties,  in  all  iU 


DEBATE,  109 

primitive  excellence,  had  tliat  faith  reposed  upon  truth  supcrnctural — 
truth  as  certain,  and  better  documented,  than  was  the  testimony  of 
those  upon  whose  credibility  Mr.  Owen  started  fl-oni  Lanark  for  New 
Harmony. 

Before  I  sit  down,  may  I  ask  my  opponent,  for  the  sake  cf  his  own 
reputation  as  a  logician,  and  a  challenger  of  the  world,  to  pay  some 
attention  to  these  arguments  and  topics;  that  the  public  may  not  read 
them  without  the  form  of  a  reply,  ur  the  semblance  of  a  refutation? 
[Half  hour  out,] 

Mr.  Ov»'EN  rises. 

1  shall  now  proceed,  my  friends,  to  another  view  of  this  subject, 
in  order  to  prove  all  these  facts  in  another  direction — to  show  tliat 
there  is  no  kind  of  inconsistency  or  contradiction  between  one  part 
fif  the  sy.stem  and  another.  In  the  developcmenl  of  one  entire  new 
state  of  things,  it  will  appear  that  my  arguments  v.ill  apply  with  still 
.greater  force  and  minuteness. 

[Here  Mr.  Owen  comimnces  reading  ^'■an  atlempt  to  dcveJope  the  ovi- 
Uiiesof  an  entire  new  state  of  existence,  founded  solely  on  the  divine 
laws  of  human  nature :''"'] 

All  past  and  present  societies  of  men  have  been  founded  in  direct 
opposition  to  these  divine  laws,  and,  in  consequence,  virtue  has  gen- 
erally been  made  to  consist  in  acting  contrary  to  tiiem,  and  vice  in 
being  obedient  to  them. 

We  now  propose  fur  universal  adopUon,  another  state  of  society, 
in  which  virtue  shall  consist  in  being  obedicnfXo  these  laws,  and  vice 
in  opposing  them. 

These  divine  laws  are — 

1.  That  man,  at  his.  birth,  has  been  made  ignorant  of  every  thing 
rejative  to  his  own  organization,  and  he  has  not  been  permitted  to 
«:ieate  any  part  of  the  propensities,  faculties,  and  qualities,  physical 
or  mental,  which  have  been  given  to  him,  or  which  he  possesses. 

2.  Tiiat  no  two  infants  have  yet  been  known  to  possess  precisely 
the  same  organization  at  birth,  and  the  differences  between  all  infante 
sre  formed  by  a  power  unknown  to  them. 

2.  That  each  individual  is  placed,  at  birth,  without  his  consent  or 
knowledge,  within  circumstances,  which,  acting  upon  his  peculiar 
organization,  impress  the  general  chara.cter  of  those  circumstances 
upon  the  infant,  child,  and  man;  the  influence  of  those  circumstances, 
being  modified,  in  some  degree,  by  the  peculiar  natural  organization 
of  each  individual. 

4.  That  no  individual  has  had  the  power  of  deciding  at  what  peri- 
od of  time,  or  in  what  part  of  the  world,  he  shall  come  into  existence; 
of  whom  he  shall  be  born,  what  district  religion  he  shall  be  trained  to 
believe,  or  by  what  other  circumstances  he  shall  be  surrrounded  from 
birth  to  death, 

5.  That  each  individual  is  so  organized,  that,  when  young,  he  may 
he  made  to  receive  impressions  from  those  around  him.  which  shall 

10 


]  10  DEBATE. 

produce  either  true  ideas  or  false  notions,  and  beneficial  or  injurioua 
habits,  and  to  retain  them  Avith  great  tenacity. 

t>.  That  each  individual  is  so  organized,  tliat  he  must  believe  ac- 
cording to  the  strongest  impressions  (hat  shall  be  made  on  his  feelings; 
•^\hile  Ins  belief  in  no  cj\se  depends  uj)()n  his  will. 

7.  That  each  individual  is  so  created,  that  he  must  like  that  which 
is  plensant  to  him,  or  that  which  produces  agreeable  sensations  on  his 
individual  organization;  and  he  must  dislike  that  which  creates  in 
him  unpleasant  or  disagreeable  sensations;  while  he  cannot  discover 
previous  to  experience  what  these  sensations  shall  be. 

8.  'J'hat  each  individual  is  so  created,  that  the  sensations  made 
upon  his  organization,  although  pleasant  or  delightful  at  their  com- 
mencement, become,  when  continued  without  intermission  beyond  a 
certain  period,  disagreeable  and  painful ;  while,  on  the  contrary,  when 
a  too  rapid  change  of  sensations  is  made  on  his  organization,  it  dissi- 
pates, weakens,  and  otherwise  injures  his  ph}  sical,  intellectual,  and 
moral  powers  and  enjoyments. 

9.  That  thehighest  health,  the  greatest  progressive  improvement, 
and  most  permanent  happinets  (if  each  individual  depend,  in  a  great 
degree,  upon  the  proper  cultivation  of  all  his  faculties,  physical  and 
mental,  from  infancy  to  maturity,  and  upon  all  these  pai-ts  of  his  na- 
ture being  duly  called  into  action,  at  their  proper  period,  and  temper- 
ately exercised  according  to  the  strength  and  capacity  of  the  individ- 
ual. 

10.  That  the  individual  is  made  to  possess  and  acquire  the  icorst 
I'haracter,  when  his  organization  at  birth  has  been  composed  of  the 
niost  inferior  ingredients,  or  natural  qualities  of  our  common  nature, 
:'ud,  when  he  has  been  so  organized,  that  he  has  been  placed  from 
iiirth  to  death  amidst  the  most  vicious  or  worst  circumstances. 

11.  That  the  individual  is  made  to  possess  and  acquire  a  medivm 
«-haiac!er,  when  his  original  organization  has  been  created  si/pe- 
rior,  but  the  circumstances  which  surround  him  from  birth  to  death 
produce  ccintinued  unfarorohle  impressions.  Or  when  his  organi- 
witian  lias  been  formed  oi' inferior  propensities,  faculties,  and  qualities, 
and  the  circumstances  in  which  he  has  been  placed  from  birth  to 
death  are  of  a  character  to  produce  superior  impressions  only.  Or 
when  there  has  been  some  mixture  of  superior  and  inferior  qualities 
in  the  original  organization,  when  it  has  been  placed  through  life  in 
various  circumstances  of  good  and  evil.  Hitherto  this  has  been  the 
common  lot  of  mankind. 

r2.  'J  hat  the  individual  is  made  (he  most  superior  of  his  species 
>v!»<Mi  his  oiiginal  organization  has  been  compounded  of  the  best  pro- 
portions, of  the  best  ingredients  of  which  human  nature  is  formed,  and 
wben  the  circe.mstances  which  surround  him  during  life  produce  only 
superior  impressions.  In  other  words,  when  bis  organization  is  the 
most  perfl'ct,  and  (he  lavs,  institutions,  and  practices  which  surround 
liim  are  all  in  unison  with  his  nature. 

These  twelve  f  iiubimontal  laws  will  be  found,  on  examination,  to 
b.'  in  strict  accorJaiK-i;  witii  al!  oxistiijig  facts,  and  in  a  rational  state 


DEBATE.  Ill 

efsocicTy,  all  tho  laws  and.  institutions  will  be  founded  upon  them 
and  they  will  govern  the  actions  of  all  men. 

These  laws,  in  the  aggregate,  demonstrate,  thnt  man  dors  not  form 
his  own  physical,  intellectual,  or  mora!  nature;  that,. consequently, 
he  can  have  no  merit  or  demerit  for  his  particular  organization  in. 
{lis  person,  and  that  all  pride  or  assumed  distinction,  arising  from 
the  possession  of  them,  under  the  most  favored  combinations  in  v>  hich 
they  may  e.xist,  are  irrational  feelings  arising  solely  from  i.ijnorance 

These  laws  also  demonstrate  that  man  is  compelled  to  hcliere  ac- 
cording to  the  strongest  conviction  that  can  he  made  upon  his  mind, 
and  to  feel  according  to  tiie  most  pow'erful  impressions  cf  pain  or 
pleasure  which  can  be  made  upon  his  organization.  Consequently 
that  he  is  a  being  irresponsible  for  his  thoughts  and  feelings — irrc' 
sponsible,  whether  he  has  been  cor.peMedbv  the  circumstances  around 
him,  to  believe  in  accordance  with  facts,  or  in  opposition  to  them,  or, 
whether  he  has  been  firmed  to  love  whit  others  hate,  or  dislike  what 
others  approve.  All  institutions,  thereibre,  formed  in  opposition  to 
these  divine  laws  of  human  nature  must  be  irrational.  All  fkciiusti- 
tuiio'^ts-  of  men  have  been  formed  in  oppflsifion  to  ihem. 

These  laws  also  demonstrate  that  man  is  a  two-fold  being,  whi^sc 
i^Uai'acter  and  conduct  arc  formed,  in  part,  by  the  peculiar  organize 
tion  which  he  possesses  at  birth,  and  in  part,  by  tiic  impressions 
vvhich  influence  that  organization  through  life. 

l^hattheorganizatirm  ofeachindivid-ial  at  birth  and  the  circumstan- 
ces which  influence  it  afterwards,  a!ili.)ughgenerciliy  similar,  are  in 
jnariy  particulars  dissimilar;  yet  that  the  diiTrrence,  whatever  may 
be  the  extent,  does  not  proceed  from  the  will  of  Ihe  individuals.  Oon- 
.sequently  all  uncharitableness,  all  anger  and  irritation,  and  all  pride, 
.  for  possessing  particular  feelings,  proc(!cd  solely  from  ignorance  of 
.the  divine  laws  of  human  nature,  and  arc  therefore  irrational. 

Again,  these  laws  dernonetrate  that  the  (diarsicterl  and  condiKl  of 
every  human  being,  are  essentially  form -d  by  the  external  circum- 
stances which  are  allowed  to  exist  around  them  from  birth  to  death, 
although  their  chnra.cter  and  conduct  are  in  some  degree  modified  by 
the  particular  organization  given  to  each  individual  at  birth. 

Consequently  no  man  can  be  j'.istly  made  responsible  for  what  he 
-;,  or  for  any  thing  he  may  say  or  do,  he  cannot  possess  merit  or  de- 
merit for  his  thoughts  orfcelings,  for  he  is  a  being  wholly  formed  by 
circumstances,  all  of  which,  when  traced  to  their  source,  are,  in  real- 
ity, beyond  his  control. 

He  is  a  being,  however,  who  is  evidently  organized  to  desire  happi- 
ness above  all  things,  and  that  desire,  united  with  a  knowledge  of  the 
divine  laws  of  human  nature,  will  form  a  new  train  of  circumstances, 
which  will  enable  the  men  of  one  generation  to  adopt  practical  meas- 
ures to  insure  the  happiness  of  their  successors. 

For  these  divine  laws  direct  the  certain  way  to  happiness,  "such 
as  it  has  not  yet  entered  into  the  heart  of  man  to  conceive."  For  a 
iinowletlge  of  thes^  laws  will  create  the  inclination  and  power  to  liv? 


ir2  DEBATE. 

m  obcfliencc  to  tlicm,  and  "perfect  ofce'^ience*'  Avil!  produce  the  higiii- 
♦•st  liappiness  that  man  can  enjoy. 

EELIGIOjV. 

In  this  new  state  of  existence,  all  that  is  contr:iry  to  these  divine 
}au8  of  human  nature,  in  all  the  icli^irions  m  the  world,  will  be  with- 
drawn, and  then  trap  religion,  or  intth,  pure  and  undefiled,  without 
useless  and  senseless  rites,  firms,  or  ceremonies,  wili  alone  remain, 
i''or  many  of  these  rites  and  ceremonies  iii  all  coantries,  are  in  direct 
opposifion  to  the  divine  laws  of  human  nature. 

Same  of  these  rites  and  ceremonies  are  weak  and  childish,  others 
arc  absurd  and  cruel,  and  some  are  horrid  and  n*ionstrous.  These 
errors  were  engendered  in  the  imaginations  of  men,  when  they  ^'^Itnew 
ijot  what  manner  of  beings  they  were,'*  when  they  were  "babes  and 
sucklings''  in  real  kuo\vledge,  v/hen  "they  did  these  things  which, 
they  ought  not  to  hive  done  for  their  happiness." 

The  time  is  now  near  at  hand,  v/hen  these  worse  than  childish  pro- 
fcodiags  must  give  place  to  the  plain  and  simple  "law  of  obedience," 
to  one  uniform  practice  in  accordance  to  (he  divine  will  or  to  thedi- 
•vine  laws  of  human  nature,  and  thus  shall  the  "knowledge  of  the 
Lord"  or  of  divine  truth  "cover  the  earth  as  tlie  waters  cover  the 
seas,''  and  tlierefore  mythology,  fables,  dogmas,  forms,. and  mysteries, 
ioi'aided  in  ignorance  of  these  divine  laws,  will  soon  be  banished  from 
>hc  earth.  Then  men  will  no  longer  look  through  these  for  better 
liiiags  as  "through  a  glass  darkly,"  but  they  vvill  know  themselves, 
and  all  motive  to  deception  of  every  kind  being  removed  "they  will 
Know  each  other  even  as  they  are  known."  And  when  these  false 
<logmas,  fables,  and  mysteries,  and  the  f  imdamental  errors  fi'om  which 
they  spring,  shall  be  removed  from  society,  and  when  they  shall  be 
replaced  by  a  knowledge  of  the  simple  and  beautiful  divine  laws  of 
lunnan  nature,  then,  and  not  till  then,  "shall  the  mind  be  born  again." 
\nd  when  this  change  shall  take  place  there  shall  be  no  perplexity 
or  confusion  of  ideas;  but,  on  the  contrary,  the  feelings,  thoughts,  lan- 
guage, and  conduct  of  all  men  shall  be  consistent,  and  they  will  al- 
ivays  harmonize  together. 

What  is  the  amount  of  man's  knowledge,  at  this  day,  of  those  sub- 
'{ccts,  which  he  has  been  trained  to  call  divine? 

He  knows,  through  the  m.edium  of  his  senses,  that  the  Universe'ex  • 
ists,  anl  that  those  parts  of  it  which  he  can  perceive  and  understand, 
appear  to  him  to  bo  in  constant  motion.  That  decompositions,  of  the 
materials  of  the  universe,  continually  take  ])lace,  and  new  composi- 
tions with  or  without  life,  are  again  formed.  That  these  composi- 
tions, decompositions,  and  recompositious,  in  endless  succession,  pro- 
ceed from  a  ])owor  to  him  unknov,-!i  and  therefore  mysterious.  And 
of  those  things  which  man  has  called  divine  this  is  the  whole  amount 
of  the  knowledge  whirh  he  has  yet  actjuircd.  He  may,  perhaps,  learn 
more  when  he  shall  be  taught  to  "know  himself"  and  obey  the  laws  of 
his  nature,  by  investigating  f.ict  al'ter  fact,  to  the  extent  that  the  facul- 
ties with  Avhichhe  has  been  furnished  will  pcruiit. 


DEBATE  liii 

At  all  events  he  will  be  thus  trained  to  acquire  a  manly  and  cheer- 
I'u!  coufideace  in  the  unknown  power  that  every  where  surrounds  him, 
and  ill  wliich  he  lives,  moves,  and  has  his  being. 

But  he  will  discover  no  motive  to  be  afraid  of  its  extent,  or  to  dis 
trust  its  ultimate  results,  and  much  less  to  flatter  it  by  ceremonies  and 
lorms  wiiich  are  degrading  to  created  beings. 

Instead  of  errors  like  these  being  made  to  engage  the  attention  of 
■our  otfspring,  let  us  henceforward  direct  them  to  contemplate  the  beau- 
tiful  expanse  around  us;  to  observe  the  niigiity  movements  within  ii, 
to  study  those  unchanging  laws  by  which  the  germs  of  organization 
oxist  upon  the  earth  and  become  gradually  perfected,  each  according 
to  its  kind,  and  again  slowly  or  more  rapidly  declining,  unui  they 
are  redissolved  into  the  original  elements  "f the  universe ;  commencing 
again  their  ceaseless  round  of  new  compositions;  then  let  them  be 
taught  to  reflect  how  all  these  movements  and  laws  harmonize  to- 
gether. They  will  be  delighted  with  the  knowledge  they  will  thus  ac- 
tjuire;  and  the  more  they  know,  the  more  they  will  desire  to  act  in 
obedience  to  these  divine  laws. 

Let  us  therefore ,' now,  remove,  far  away,  from  succeeding  genera- 
tions, all  these  useless  and  degrading  abominations,  which  serve  only 
todebase  the  great  mass  of  mankind,  and  to  lay  their  intellectual  fac- 
ilities prostrate  before  a  few  of  their  fellows,  who  in  no  respect  are 
made  superior  to  themselves,  except  by  a  peculiar  education.  And 
a  much  better  education,  than  any  ofthopj  have  yet  received,  may 
nov/ be  given  to  every  individual  of  the  hunnn  race. 

But  with  lbs  knowledge  now  acquired  of  these  divine  laws  we  can- 
not be  angry  or  displeased  with  any  of  them,  oven  with  those  who  have 
been  this  trained  to  be  the  most  irrational  and  cruel,  no  not  to  those 
who  have  tortured  their  fellov/s,  or  sacriiiaed  them  on  the  altar  of  their 
iXods. 

D*  any  of  these  yet  remain  on  the  earth,  we  must  pity  thorn,  have 
charity  for  them ;  speak  kindly  to  thern,  and  endeavor  by  all  ihe  means 
in  our  pov/er  to  do  them  good. 

ARTIFICIAL  LAWS. 

All  human  laws  as  ♦hey  now  exist,  arc  as  we  have  stated,  in  oppo- 
sition to  the  divine  laws  of  human  nature;  they  presupj)ose  that  man 
has  been  so  organized  as  to  possess  the  power  to  compel  liimself  to 
think  as  he  pleases,  and  to  feel  as  he  like.s.  Ail  human  governments 
are  founded  on  these  notions,  and  they  must  lead  men  altogether 
astray  from  truth  and  happiness;  they  are  therefore,  not  only  useless^ 
bu'hiuhly  injurious  in  every  light  in  v/hich  they  can  be  viewed. 

Written  laws  of  human  invention  are  necessaiy,  only,  while  at 
tempts  shall  be  made  to  govern  men  in  opposition  to  iheir  nature  and 
contrarv  to  reason. 

All  the  artificial  laws  and  institutions  of  man's  devising,  in  opposi- 
tion to  his  nature,  have  ever  teen  a  curse  to  ihe  human  race, ;  lid  they 
May  be  safely  superceded  as  soon  as  the  rising  generaiion  shall  be- 
coa:;e  familiar  with  the  lav.s  of  their  nature,  and  shall  be  placed  withirj 
circumstances  in  which  thev  may  r.«r  in  obedience  to  tbero. 
■]0* 


114  DEBATK 

When  this  snail  be  done,  uli  motive  tot!is!mio:i,or  to  create  anyuii- 
plear^ant  (UiTereace  of  opinion  or  tcelia'i  will  cease,  and  whatever  may 
ni|iiiro  adjiistmentbelweeu  individuals  or  communities",  will  be  speed- 
ily and  saiistUctorily  arranged  by  the  persuus  a])poi!ited  to  govern  th« 
interests  of  a  11  equally. 

PRIVATE  rBOl'EKTV. 

In  thi3  ne\v  state  of  existouco  all  private  property  in  persons  and 
things,  that  is  in  opposition  to  the  fixtjd  laws  of  human  nature  will 
cease,  and  in  consequence,  seiiishness,  poverty  and  jealousy  will  ter- 
xainate. 

Instead  of  submitting  to  the  innumerable  evils  arising  from  private 
property,  arrangements  will  be  formed  to  secure,  for  every  one,  from 
birth  to'dcath,  a  full  supply  of  every  thing  that  is  the  best  for  human 
nature,  taking  also  into  consideration  the  minor  difterences  formed  by 
nature,  in  the  organization  of  each  individual. 

As  soon  as  all  vmnecessary  private  property  shall  be  abolished^ it 
viil  no  longer  be  or  appear  to  be,  for  the  interest  of  any  one,  that  any 
thing  inferior  in  quality  shall  be  produced  for  the  use  of  man. 

There  will  be  no  inferior  cultivation ;  no  inferior  houses  or  buildings 
df  any  kind;  no  inferior  roads,  bridges,  canals^  aqueducts,  vessels  for 
navigation  or  machinery  for  any  purpose;  all  of  them  will  be  con- 
siruciedoftho  best  materials  that  can  be  procured,  and  they  will  be 
planned  and  exe.:uted  under  the  direction  of  those  who  shall  be  found 
to  possess  the  best  knowledge  and  the  most  valuable  e-vp-irience  upon 
eich  subject  respectively.  In  short  whatever  is  to  be  done  will  be  ex- 
ecuted in  the  iicatest  manner  known  at  the  time,  in  p.ny  part,  of  socie- 
ty; for  the  talents  of  eacli  will  be  applied  the  most  advantageously 
fcr  the  benefit  of  all. 

WAR. 

in  this  new  state  of  existence  wars  will  terminate,  as  rapidly,  as 
a  knowledge  of  the  laws  of  human  nature  shall  be  made  to  extend 
ever  the  ear'.h. 

For  war  is  opposed  to  the  happiness  of  tiie  Imman  race.  It  is  ben- 
eficial for  all  that  there  should  be  a  fcdl  supply  of  the  best  of  every 
ehing  for  every  iiuman  being,  and  that  all  should  be  more  or  loss  en- 
j>;;igcd  in  its  production,  preservation  or  distribution. 

But  war  withdraws  the  eflficient  part  of  the  population  from  produ- 
cmg,  preserving  or  distributing,  and  forms  it  into  a  most  eftcctiva 
power  to  consunM?  waslefully;  to  destroy  upon  a  large  Bcale  and  to 
prevpnt  production. 

h  is  the  interest  of  all  men,  without  any  exception,  that  all  their 
powers  should  be  applied  to  aid  in  protlucing  the  best  of  every  thing 
ibr  every  one,  or  to  be  employed  in  some  way  that  shall  promote  the 
greatet;t  benefit. 

In  the  present  irrational  state  of  existence,  it  is  often,  among  the 
w:;i!thy  indeed,  generally  deemed  more  honorable  to  be  employed 
in  occiipfvtiGns  useless  or  injvn-ious,  rather  than  to  be  seen  making  or 
produpi'ig  any  thing  useful  ef  ;ieccsaary  for  the  existcnco  or  enjoy- 
rncut  yf  riitiouiil  Lcin^r. 


DEBATE.  115 

This  war,  tiirough  all  its  ramifications,  is  destructive  of  happiness, 
and  of  the  rational  faculties  of  the  iuimun  race,  and  yet  it  has  been 
deemed  the  most  honorable  of  all  employment?. 

For  those  men  who  have  been  the  most  successful  in  destroying 
the  productions  of  their  fellow  men ;  ii)  killing  and  wounding  the 
greatest  number  of  them;  in  burning  their  habitations  and  property  ,- 
in  creating  thereby  the  greatest  extent  of  famine,  and  the  largest 
amount  of  individual  suffering  and  misery  with  the  meet  wide  spread 
destruction  of  human  industry  and  comfort,  have  been  through  all 
past  ages  the  most  lionored  and  rewarded. 

In  the  new  state  of  existence,  all  these  proceedings  will  be  deemed 
irrational,  and  will  never  be  practised  except  by  those  who  are  insane. 

xis  soon,  therefore,  as  a  generation  shall  be  trained  from  infancy 
in  a  knowledge  of  the  divine  laws  of  human  nature,  all  contention 
will  cease,  and  charity  and  peace  will  every  where  prevail.  [Half 
hour  out^ 

Mb.  Campbell  rises — 

Mr.  Chairman — It  is  surely  a  novel  species  of  logic  to  argr.c,  that, 
because  we  shall  have  better  houses,  and  better  school*,  and  must 
have  new  bridges,  &c.  therefore  the  christian  religion  must  be  false. 
To  resume  the  subject  of  materialism,  which  is  the  system  of  my 
friend,  Mr.  Owen,  it  will  be  necessary  to  observe,  that  all  the  artifi- 
cial mysteries  of  atheism  have  not  emanated  from  the  same  brain, 
but  from  different  intellects.  In  order  to  make  out  asystem  contrary 
to  all  experience  ^n^  kistort/,  some  materialists  have  been  constrained 
to  suppose,  (finding  themselves  perplexed  to  account  for  man's  origin, 
eitfier  on  the  hypothesis  of  his  coming  into  existence  as  an  adult  or  an 
infant)  that  man  was  originally  a  being  very  different  from  what  he 
now  is.  But  whether  he  has  degenerated,  or  improved,  they  do  not 
testif;.*.  They  also  suppose  another  absurdity — viz.  that  there  must 
have  been  an  oak  before  an  acorn ;  or,  in  other  words,  that  vegetables 
must  have  existed  before  their  seeds.  Tnis  would  Le  no  absurdity, 
if  we  admit  a  Creator  who  produced  by  one  almighty  fiat,  every 
vegetable  in  full  vigor.  But,  on  any  other  hypothesis,  it  is  an  ab- 
surdity. This  necessarily  follows  from  their  own  premises.  They 
also  suppose  that  matter  and  motion  originally  possessed  powers 
Avhich  they  do  not  now.  That  because  matter  and  motion  cannot  now 
produce  new  genera  and  species,  therefore  they  have  not  all  the 
powers  they  once  had.  This  is  first  to  assume  a  fact,  and  then  to 
invent,  or  bribe,  or  suborn  the  testimony  to  prove  it.  That  once  they^ 
had  ilie  power  of  detaching  themselves  from  other  parts  of  the  uni- 
verse, and  forming  themselves  into  organized  bodies,  but  that  now 
tiiev  have  grown  old  and  feeble,  and  lost  their  power. 

When  they  asserted  that  the  material  universe  had  no  relation  to 
an  intelligent  First  Cause,  but  was  the  production  of  blind  chance, 
cr  nature  operating  according  to  the  laws  of  matter  and  motion,  they 
were  impelled  to  the  above  conclusion.  Inasmuch  as  they  do  not 
ilnd  nature  competent  to  the  production  of  a  new  species  or  gcaus  of 


110  DEBATE 

vegetable  or  anim:u  tnatter.  the_y  endeavor  to  excuse  tlieir  syisiem  by 
assertiijg  that  she  once  possessed  powers  which  she  docs  not  now 
postfes:^.^  But  tills  monstrous  assiimpiion  m'isl  be  taken  for  tiict  to 
account  for  any  thing  on  their  premises.  Yet  these  persona  tell  us 
they  eannot  believe  "a  miracle  because  it  is  contrary  to  all  experi- 
tmce!!  P.ut  they  can  believe  their  own  mysteries  contrary  to  all  the 
experience  and  information  of  nrmkind! — 

'•Deny  God — all  is  niystei y  besides; 

Millions  of  mysteries!  each  darker  for 

'f  hun  that  tlsy  wisdom  would  unwisely  shun. 

If  weak  thy  faith,  wliy  clioose  tlie  harder  side! 

We  nothlnjf  knew  but  what  is  marvellous; 

Yet  what  is  marvellous  we  can't  believe!" 

But  the  system  is  liable  to  another  exception.  It  can  give  no 
account  of  the  manner  in  which  the  idea  of  a  God  became  so  univer- 
sally prevalent,  while  they  admit  that  the  idea  did  obtain  universality. 
J  recoUect  that  1  onco  pressed  this  difficulty  upon  the  infidel  editors? 
of  the  New  Harmony  Gazette. 

[Here  Mr.  Campbell  reads  from  the  ^' Christian  Baptist''''  a  problem 
addrciscdto  the  cdiiora  of  the  '■'■New  Harmony  Gazette. '''' 
"a  problem 
'•To  the  Eiiitors  of  the  New  Harmony  Gazette. 

''  You  think  that  reason  cannot  originate  the  idea  of  an  Eternal  First 
Cau-^e,  or  that  no  man  could  acquire  such  an  idea  hy  the  employment  of 
his  ■senses  and  ■reason — and,  you  think  correctly.  Yo^t  think  also  thai 
the  Bible  is  not  a  supernatural  revelation — not  a.  revelation  from  a 
Deity  in  any  sense.  These  things  premised,  gentlemen,  I  present  my 
■proUrm  in  the  farm  of  a.  query  again.''' 

"  The  christian  idea  of  an  Eternal  First  Cause  uncaused,  orofa.God, 
is  now  in  the  trorld,  and  has  been  for  ages  immemorial.  Yvu  say  it 
conld  not  entir  into  the  world  hy  reason,  and  it  did  not  enter  hy  revela- 
tion. Now,  as  you  are  philosophers  and  historians,  and  have  all  the 
mrua.9  of  knowing.  How  d^J  it  come  itito  the  world?" 

[Mr.  Owen  asserts,  after  hearing  this  problem  read,  ^'By  imagina- 
tion.''] 

I  am  just  now  told  by  Mr.  Owen,  that  the  idea  of  a  (Jod  obtained 
this  universality  through  imagination.  Now,  let  us  try  the  merits  of 
this  solution.  Imaginatioi',  all  writers  agree,  has  not  the  power  of 
creating  any  new  idea.  It  has  the  power  of  analysinff,  combining, 
compounding,  and  new-modifying  all  the  difTercut  ideas  presented  to 
il ;  but  imagination  has  no  creative  power. 

No  system  of  philosophy  that  is  now  taught  in  anv  school,  will 
'.varranl  us  to  attril)ute  to  imagination  any  such  power.  Neither  Locke 
/.•or  Hume  will  allow  ih  and  these  are  the  mrist  respectable  in  the 
christian  and  infidel  schools.  We  shall  hear  what  each  of  them  has 
to  say  upon  the  power  of  ima2inati<Mi : — 

"AlthoMgh  uolhinrr  is  so  unbounded  in  its  operations  as  the  powers 
of  the  miiul,  and  the  iaia;j;inatioij  of  man — to  form  monsters,  aud 


DEBATtJ.  117 

joui  incongi'udus  shapes,  and  appearances,  costs  the  imagination  no 
more  trouble,  than  to  conceive  of  the  most  natural  and  familiar  ob- 
jects; and  whilst  the  body  is  confined  to  one  planet,  along  which  it 
creeps  Avith  pain  and  difficulty,  the  imagination  and  thought  can 
transport  us  in  an  instant  into  the  most  distant  regions  of  the  universe. 
But  although  our  thought  seems  to  possess  this  unbounded  liberty,  v.e 
shall  find,  upon  a  nearer  examination,  that  it  is  really  confined  within 
very  narrow  limits,  and  that  all  this  creative  power  of  tac  mind  amovr.iy 
to  nothing  more  than  the  faculty  of  comhiniiig,  transposing,  avgment- 
ing,  and  diminishing  the  materials  afforded  us  hj  sense  and  experi- 
ence.'''''— Hume. 

"The  simple  ideas  are  the  materials  of  all  our  knowledge,  which 
are  suggested  and  furnished  to  the  mind  only  by  sensation  and  xe- 
fiection.  When  the  understanding  is  once  stored  wiih  these  sim.ple 
ideas,  it  has  the  power  to  repeat,  compare,  and  unite  them,  even  to 
sm  almost  infinite  variety,  and  so  can  make,  at  pleasure,  neAv  com- 
plex ideas.  But  it  is  not  in  the  power  of  ii\(i  most  exalted  wit,  oi' 
enlarged  understanding,  by  any  q\uckness  or  variety  of  thoughts,  to 
invent  or  frame  one  nev/  simple  idea  in  the  mind,  not  taken  in  by  the 
ways  before  m.entioned;  nor  can  any  force  of  the  understanding  de- 
stroy those  that  are  there." — "The  dominion  of  man  in  this  little 
vrorld  of  his  undei"standing,  being  muclnvhat  the  same  as  it  is  in  the 
great  world  of  visible  things;  wherein  his  power,  however  managed 
by  art  and  skill,  reaches  no  farther  than  to  compound  and  divide,  or 
decompose  the  materials  that  are  made  to  his  hand,  but  can  do  nothing 
towards  making  the  least  particle  of  new  matter,  or  destroying  au 
atom  of  what  is  already  in  being.  The  same  inability  will  every  one 
find  in  himself  who  should  go  about  to  fashion  in  his  understanding 
any  simple  idea  not  received  by  his  senses  from  external  objects,  or 
by  reflection  from  the  operations  of  his  own  mind  about  them.  I 
would  have  any  one  try  to  fancy  any  taste,  which  had  never  affected 
his  palate;  or  frame  the  idea  of  a  scent  he  had  never  felt;  and  vhen 
he  can  do  this,  I  will  also  conclude  that  a  deaf  man  has  distinct  notions 
ef  sounds." — '*'It  is  impossible  for  any  one  to  imagine  an)^  other  quali- 
ties in  bodies,  hov/ever  constituted,  whereby  they  can  be  taken  notice 
of  besides  sounds,  tastes,  smells,  visible,  and  tangible  qualities.  Had 
mankind  been  made  with  but  four  senses,  the  qualities,  then,  which 
are  the  objects  of  the  fifth  sense,  had  been  as  far  from  cur  notice, 
imagination,  and  conception,  as  now  any  belonging  to  a  si>ith,  a 
seventh,  or  an  eighth  sense,  can  possibly  be :  wliich,  whether  yet 
some  other  creatures  in  some  other  parts  of  this  '-vast  and  stupendous 
universe,  may  not  have,  will  be  a  great  presumption  to  deny." — Locke. 
Such  is  Mr.  Hume's  doctrine,  and  it  agrees  with  Mr.  Locke's  and 
other  philosophers'.  Now,  if  this  be  true,  and  founded  on  a  strict 
analysis  of  the  human  mind,  and  predicated  on  universal  experi- 
ence— how  could  man  have  imagined  a  God?  Let  us  try  the  faculty 
of  imagination,  and  prove,  by  our  own  experience,  its  creative  power. 
We  have  but ^^ce senses:  I  would  therefore  ask  Mr.  Owen,  and  every 
ene  present,  if  you  can,  by  any  Qxertion  of  VQur  faculties^  imagine 


us  DEBATE. 

a  sixth  sens^;?  What  Would  it  I>e?  If  you  were  to  imagine  any  othci" 
sense,  it  must  be  analogous  to  those  you  already  possess.  You  might 
ima;;ine  a  being  like  the  Pibulous  Argus,  with  a  hundred  eyes;  but 
vou  fTOt  your  idea  of  eyes  from  your  own  sense  of  vision.  You  might 
tnncy  that  you  possessed  an  organ,  like  that  of  Fame,  that  would 
fxiablc  you  to  hear  from  a  greater  distance  than  the  eye  could  reach 
to;  but  could  you  have  imisined  this  unless  you  had  derived  the 
i-imple  idea  of  hearing  from  your  oriian  of  hearing.  B;it  a  sixth 
sense,  unlike  those  possessed,  cannot  be  imagined.  Now,  if  Mr,  Owen 
cannot,  from  his  five  senses,  im  igine  a  sixth,  how  can  he  assert  that 
a  savage  or  philosopher  could  imagine  a  God?  But  I  call  upon  Mi, 
Owen  to  imagine  and  report  to  us  a  sixth  sense. 

In  the  system  of  causation,  natural  religionists  go  upon  the  ladder 
of  efiect  and  cause,  up  to  the  fir^^t  cause ;  but  to  reason  a  posteriori 
on  this  subject,  is,  in  my  opinion,  fallacious.  It  is  predicated  upon  a 
■prtitioprincipii,  inp.s\m\ch  as  it  as:^umes  that  tha  material  universe  is 
an  efi'ect.  Quod  erat  deinnnfitranJum — the  very  thing  to  be  proved. 
I  do  hope  that  this  debate  will  put  the  question  between  Diists  and 
Christians  to  repose.  Deism  is  all  founded  upon  ^p^'titio  principii, — 
a  beggiuff  of  the  question  to  be  proved.  Atheism  or  Christianirv 
must  obtain  the  dominion  over  every  inquisitive  mind.  When  I  hear 
a  Deist  talking  about  "the  lisfht  of  nature"  and  "'.he  great, God  of 
nature,"  I  am  reminded  of  the  school-boy,  who  stole  a  penknife; 
and  when  charged  with  the  fact,  said,  he  found  it  grovring  upon  an 
apph'-tree.  Tliis  was  equivalent  to  a  confession  of  the  theft,  since 
we  all  know  penknives  do  not  grow  upon  apple-trees.  In  lilie  mannev 
the  reasonings  of  the  Deists,  upon  their  ov.n  premise?,  shon"  that  their 
conclusions  do  not  logically  follow.  You  mighr  as  v.el!  look  for 
penknives  growing  upon  apple-trees  as  for  Lord  Herbert's  doctrine  in 
the  niind  of  a  savage.  There  is  no  stopping  place  uccween  Atheism 
and  Christianilv. 

As  we  have,  perhaps,  sufiicicntlv  gone  into  the  detail  in  demon- 
st-rating,  from  the  mysteries  of  Atlieism,  tluit  the  materia! isl  a?t?5  upon 
the  very  principle  which  he  condemns  in  christifins;  that  is,  in  be- 
lieving wliat  he  cnnnot  comprehend,  and  contrary  to  his  own  experi- 
ence; and  not  only  this,  but  in  giving  to  imagination  a  power  which 
it  does  not  possess,  and  afierwarJs  acting  according  to  the  mere, 
vagaries  of  fancv,  more  tiian  the  n»ost  enthusiastic  christians;  I  say, 
having  shown  that  the  materialists  assent  to,  and  tench  rnysteries 
which  they  cannot  ever  explnin:  lelicve,  and  icison  contrary  to 
ttniveiNal  experience,  and  follow  ininginalion,  while  tiiey  a?!cribe 
tticse  as  foil)i(;s  to  others;  T  will  finish  my  r'-.adiugs  and  comnients 
upon  this  system  by  giving  liio  moral  o  jur^UKiUialion  fiuin  one  of  their 
ablest  writ(u-s. 

You  have  heard  a  gretit  de.il  alu^nt  ncces-it\ .  All  Mr.  Owen's 
facts  have  been  adduced  to  prove  that  we  are  locked  up  in  the  chains 
of  an  inexr)rab1e  fatality.  That  you  may  see  the  moral  tendency  of 
this  doctrine,  I  shall  read  vou  a  few  -rn(.-"ire.-^  tVom  Mirabaud's  sys"te2n 
of  natur*':— 


DEBATE.  119 

♦•Life  heiug  cornir.ouly  firman  the  greatest  of  ali  lencfits,  it  is  tobe 
presumed,  that  he  who  deprives  himself  of  it  is  impelled  by  an  invin- 
lible  force.  It  is  the  excess  of  misery,  despair,  derangement  of  the 
machine,  caused  by  melancholy,  which  carries  man  on  to  destroy 
himself  Agitated  then  by  contrary  itnpulses  he  is,  as  vre  have  b»«- 
fore  said,  obliged  to  follow  a  middle  cotjrse  that  conducts  him  to  his 
death;  if  man  is  not  free  in  any  one  instant  of  his  life,  he  is  again 
much  less  so  in  the  act  by  \\hich  it  is  terminated, 

"■We  see  then,  that,  he  who  kills  himself  does  not  commit,  as  they 
pretend,  an  outrage  on  nature,  or,  if  they  will,  on  its  author.  He 
Ibllows  un  impulse  of  nature,  in  taking  the  only  means  that  she 
Jeaves  him  to  quit  his  pains;  ho  goes  out  of  existence  by  a  door  that 
•A\e  leaves  open  to  him;  he  cannot  offend  her  in  accomplisJiing  the 
law  of  neces'ity;  the  iron  hand  of  which  having  broken  the  spring 
that  rendered  life  desirable  to  him,  and  urged  him  to  conserve  him- 
self, shows  that  he  ought  to  quit  a  rank,  or  system,  which  he  finds 
too  bad  to  be  willing  to  remain  in.  His  country,  or  his  family,  have 
no  right  to  complain  of  a  member  that  it  cannot  render  happy,  and 
from  >vhom  it  has  nothing  more  to  hope  for  itself  To  be  useful  to 
his  country,  or  to  his  family,  it  is  necessary  that  man  should  cherish 
his  own  peculiar  existence,  that  he  has  an  interest  in  conserving 
liimself,  loves  the  bonds  which  unite  him  to  others,  and  is  capable  of 
uccupying  himself  with  their  felicity.  In  short,  that  the  suicide 
sliould  be  punished  in  the  other  life,  and  repent  of  his  precipitate 
steps,  it  were  needful  that  he  should  outlive  himself,  and  that  in  con- 
sequence he  should  carry  with  him,  into  his  future  residence,  his 
organs,  his  senses,  his  memory,  his  ideas,  and  his  actual  mode  of 
existing  and  of  thinking. 

In  short,  nothing  is  more  useful  tnan  to  inspire  men  with  a  con^- 
tempt  for  death,  and  to  banish  iVom  their  minds  the  false  ideas  which 
are  given  them  of  its  consequences.  The  fear  of  death  will  never 
make  any  thing  but  cowards;  the  fear  of  its  pretended  consequences 
will  make  nothing  but  fanatics,  or  pious  melancholy  beings,  useless 
to  themselves  and  to  others.  Death  is  a  resource  that  we  must  not 
by  any  means  take  away  from  oppressed  vii-tue,  which  the  injustice 
of  men  frequently  reduces  to  despair,  if  men  feared  death  less,  they 
would  neither  be  slaves  nor  superstitious.  Truth  would  find  defen- 
ders more  zealous;  the  rights  of  man  would  be  more  hardily  sustain- 
ed; error  would  be  more  powerfully  combated,  and  tyranny  would  be 
forever  banished  from  nations.  Cowardice  nourishes  it,  and  fear  per- 
petuates it.  In  short,  men  can  neither  be  contented  nor  happy  whilst 
their  opinions  shall  oblige  them  to  tre3ible1!'." 

Such,  my  friends,  is  the  necessary  consequence  of  the  doctrine 
of  necessity.  I  propose,  to-morrow,  all  things  concuning,  to  present 
you  systematically  wi<h  the  argument  already  introduced  demonstra- 
tive of  the  last  position ;  and  after  tha^t.  to  adduce  the  dire<'t  and 
posiuve  evidences  of  tlie  truih  and  certainty  of  the  chi'Lptian  religion, 
[Half  hour  ovt] 


120  DEBATE. 

^^Herc  Mr.  Owen  requested  the  audience  not  io  return  home  itith  their 
heads  full  of  swords  and  pistols.  '^Mr.  Campbell,''''  said  he,  '■'■has  given 
you  a  lease  of  a  thousand  years  of  happiness,^''] 

Wednesday  forenoon,  15th  A]^l. 
Mr.  Owen  rises. 
My  Iricnds,  the  subject  in  wkich  we  finished  reading  yesterday 
evening  was  war.     Tlie  next  subject  is  one  of  great  interest  to  all  of 
»js.     It  is  marriage. 

MARBIAGE, 

As  we  have  seen  that  man  is  so  organized  by  nature,  that  he  must 
like  that  which  is  agreeable  to  him,  and  dislike  that  which  nature  has 
made  disagreeable,  all  engagements  between  men  and  women,  pro- 
fessing to  like  or  love  each  other,  through  future  unknown  changes 
m  botii,  will  altogether  terminate.  Other,  and  much  better  arrange- 
ments will  be  formed  for  their  union,  agreeable  to  the  divine  laws  of 
their  nature^  and  which  will  put  an  end  to  the  present  prostitution  of 
both  body  and  mind,  to  jealousy  and  to  all  sexual  crimes.  The  in- 
vention of  unnatural  marriages  has  been  the  sole  origin  of  all  sexua! 
crimes.  They  have  rendered  prostitution  unavoidable.  They  have 
erected  a  spurious  chastity  and  destroyed  all  knowledge  of  purechas- 
ly.  For  real  chastity  consists,  in  connexion  with  aftectioii,  and  pros- 
titution, m  connexion  without  affection. 

The  artificial  bonds  of  indissoluable  marriage,  and  the  single  fam- 
ily arrangements  to  which  marriage  leads,  are  much  more  calculated 
to  destroy  than  io  promote  affection,  and,  in  consequence,  the  parties 
frequently  live  together  in  a  state  of  real  prostitution,  both  of  body 
and  mind,  and  by  the  customs,  established  in  various  countries,  they 
are  obliged  to  be  satisfied  w  ith  this  spurious  chastity  which  is  real 
prostitution. 

In  the  new  state  of  existence  that  which  experience  lina  proved  to 
be  really  beneficial  in  marriage,  or  single  family  arrangements,  will 
be  retained,  while  all  that  is  injurious  and  contrary  to  nature,  will  be 
<lismi9scd. 

By  these  arrangements,  men  and  women  v/ill  be  equally  well  ed- 
ucated, they  will  have  the  same  rights  and  privileges,  and  they  will 
jtssociate  on  terms  of  intimacy  through  their  lives,  with  these  only 
ibr  whom  they  cannot  avoid  feeling  the  most  regard  and  greatest  ai- 
iectioD. 

COMMEHCE 

Now  consists  in  buying  and  selling  for  a  inonied  profit,  and  ncccs- 
iiiarily  engenders  every  kind  of  deception  and  injustico  under  the 
specious  term  of  fair  trading.  This  kind  of  trafiic  will  not  be  knowa 
in  our  new  state  of  existence.  The  fewest  in  number,  and  those 
especially  appointed  for  the  purpose,  will  make  such  exchange  of  com- 
modities, between  the  different  associations  as  experience  shall  prove 
to  be  the  best  for  all,  and  every  commodity  will  be  exchftnged  in  cases, 
Ibr  tlicsame  amount  of  labor  which  it  contains  accordi.ig  to  general 


DEBATE.  i,:>l 

estinmtes,  accufately  made,  and  applicable   alike  to  all  parties. 

Those  who  convey  the  articles  from  one  place  to  another  and  make 
the  exchange  will  have  their  labor  added  to  the  previous  estimate  of 
labor  in  them. 

The  equitable  exchange  of  surplus  productions  upon  this  system 
will  be  much  better  effected,  than  they  are  now,  by  less  than  one  per 
cent,  of  the  present  cost  to  the  producers,  all  of  which  is  deducted 
from  the  real  value  of  their  labor;  and  all  the  degradation  and  im- 
morality of  bargaining  will  be  withdrawn  from  society, 

TKAVELLING 

Will  be  arranged  in  the  new  state  of  existence  to  give  every  ad- 
vantage which  can  arise  from  it,  while  almost  all  its  real  inconveni- 
-ences  will  be  greatly  diminished.  And  all  who  desire  will  have  the 
privilege  of  removing  froiii  one  association,  and  from  one  district  to 
another,  under  such  regulations  as  will  be  for  the  benefit  of  all  the 
members  of  the  cwnmunities. 

The  accommodations  for  travelling  by  land  or  water,'will  be  the  best 
that  can  be  devised  for  health  and  comfort,  and  for  promoting  the 
means  of  improvement.  These  objects,  ])y  foresiglit  under  a  proper 
a^ystem  maybe  obtained  without  difficulty. 

KKUCATION. 

All  the  advantages  which  old  society  has  endeavored  to  gain  from 
governments, religions,  laws,  wars,  marriages  and  commerce,-  in  all  of 
wjiich  it  has  grievously  failed,  will  be  attained  and  secured  in  the  new 
state  of  existence  by  an  entire  change  of  the  circumstances  by  which 
the  whole  character  of  man  will  be  formed  by  education  from  infancy 
to  maturity. 

He  will  be  trained  and  educated  from  birth  within  circumstances  all 
m  unison  with  the  known  laws  of  his  nature;  he  will  be  early  taught 
to  discover  and  understand  them  by  the  exercise  of  his  intellectual 
faculties  and  to  act  in  obedience  to  them  by  a  conviction,  that  they 
alone,  can  lead  tohappiness,  and  by  observing  the  advantages  derived 
fjom  obeying  these  laws  by  those  of  mature  age  and  experience. 

All  will  thus  acquire  an  accurate  knowledge  of  the  science  of  the 
influence  of  circumstances  overhuman  nature  and  know  how  to  act 
upon  that  knowledge  in  all  the  business  of  life.  They  will  speedily 
learn  to  know  what  is  essential  to  the  well-being,  Jlie  well-doing  and 
the  happiness  ofsociety.  They  will  soon  discover  that  the  great  busi- 
cessoflife  will  consist  in  educating,  producing,  preserving,  distribu- 
ting, and  preparing  the  means  for  enjoying.  And  to  do  these,  in  the 
best  manner,  for  the  young,  middle  aged  and  old,  the  three  classes  into 
which  society  will  be  divided  will  occup)^  the  attention  of  every  one, 
and  be  a  constant  source  of  exercise,  interest^  and  pleasure  to  all. 

The  sacrifice  to  which  men  of  the  present  generation  must  submit, 
before  they  can  secure  the  benefit  of  this  new  state  of  existence,  is, 
that  they  must  enjoy  their  happiness  upon  principles  of  perfect  equali- 
ty with  ailof  the  j^uman  race 

11 


122  DEBATE. 

For  tliese  enjoyments  cannot  be  obtained  under  any  System  of  ar- 
tificial inequality  or  separation  into  distinct  classes.     The  new  state 
of  existence  will  admit  of  those  differences  only  which  nature  makes 
■i^  imavoidable,  that  is,  age  and  knowledge.  ,       ,      .     . 

This  new  mode  of  education  will  call  into  full  action  the  physicaj, 
intellectual  and  moral  powers  of  all  individuals,  and  will  form  them  to 
be,  in  consequence,  much  more  competent  to  the  whole  business  of 
life  than  their  predecessors  in  old  society. 
goveknme?;ts. 
Artificial  governments  will  be  required  only  so  long  as  men  shall 
bo  retained  in  ignorance  of  the  divine  laws  of  their  nature,  and  trained 
to  be  vicious.  A  preliminary  government  will  be  therefore  necessary, 
while  the  change  is  progressing  from  the  old  to  the  new  state. 

After  the  change  shall  have  been  effected,  by  the  education  of  an 
entire  generation  in  the  knowledge  and  practice  of  the  divine  laws,  a 
naturaf  government  will  be  formed  in  unison  witJi  them. 

It  is  now  evident,  that  no  people  can  be  virtuous,  intelligent  and 
happy  under  any  despotic  or  elective  government,  or  under  any  modi- 
iicati'oa  of  them.'    They  must  necessarily  produce  evil  continually. 

Monarchy  is  defective  in  principle,  on  account  of  the  uncertain 
character  of  the  s  ;vereign,  as  well  as  the  extreme  inequality  it  produ- 
les  in  the  condition  of  the  governed. 

The  elective  principle  is  equally  defective,  under  the  old  arrange- 
ment of  society,  on  account  of  the  corruption  of  morals,  and  the  un- 
<!casing  bad  feelings  which  it  engenders. 

And  any  combination  of  these  tv.o  modes  of  government  will  ne- 
.-.essarilv  partake  of  the  evils  of  both.  Bruno  government,  even  the 
best  ever  known  in  old  society,  can  do  more  than  mitigate,  for  a  short 
period,  some  of  the  innumerable  evils  which  an  opposition  to  the  laws 
of  nature  unavoidably  produces. 

The  existing  generation  however  is  not  prepared  for  a  government 
in  accordance  with  all  the  laws  of  nature ;  we  have  been  so  much  inju- 
red by  the  erroneous  impressions  which  have  been  made  on  our  minds, 
:ind  by  the  vicious  character  which  has  been  formed  for  us,  that  the 
iitmost  that  can"  be  expected  in  our  case  is  an  approximation  in  some 
degree  towards  that  which  is  right  in  principle  and  correct  in  practice. 
A  preliminary  government  must,  therefore,  be  framed  for  the  pres- 
r'nt  generation  to  lead  it  onward,  gradually  as  the  mind  expands,  and 
ihe  practice  improves  until  our  children  shall  be  fully  prepared  for 
one  in  accordance  with  all  the  divine  laws  of  human  nature. 

And  this  preliminary  government  must  be  made  to  ap]n-oximate 
more  or  less  to  the  laws  of  nature,  as  the  parties  preparing  to  act  upon 
ihe  social  system  shall  have  acquired  more  or  less  knowledge  of  if. 

In  this  preliminary  government,  therefore,  there  must  be  a  modifi- 
cation of  the  existing  laws  and  customs  relative  to  religion,  marriage, 
private  property,  responsibility,  or  rewards  or  punishments,  and  of 
the  modes  of  producing,  distributing  and  enjoying,  as  well  as  ofedu-^ 
eating  those  who  have  been  already  partially  instructed  in  the  false 
notions  and  injurious  practices  of  the  present  systcmi. 


DEBATE.  123 

^ihe  extent  to  which  these  approximations  shall  proceed  towards 
the  perfect  laws  of  nature,  must  be  left  to  the  decision  of  the  united 
will  of  the  parties,  who  associate,  to  commence  the  social  or  natura.1 
system;  or  to  the.,  perhaps,  more  calm  determination  of  the  person 
whom  they  may  appoint  to  administer  the  new  government,  until 
they  shall  become  sufficiently  experienced  to  govern  themselves  ac- 
cording  to  the  laws  of  their  nature. 

It  is  probable  these  modifications  will  be  at  first,  various,  depending 
m  some  degree,  upon  the  climate,  soil,  and  previous  habits  and  cus- 
tom, but  most  essentially,  upon  the  progress  the  whole  party  uniting 
may  have  acquired  of  the  laws  of  their  nature. 

It  will  be  readily  conceived  tJuit  in  the  new  state  of  existence,  sla- 
very will  be  unknown.  It  will,  of  course,  die  a  natural  death  under 
the  prelim.inary  government  of  the  present  generation,  and  in  the  se* 
oond  generation,  servitude  also  will  cease. 

After  that  period  ail  the  domestic  operations  of  the  world  will  be 
performed  by  mechanical  inventions  and  chemical  discoveries,  under 
the  direction  of  the  youth  of  both  sexes,  a  knov/lcdge  of  v>-hich  they 
will  acquii'e  theoretically  and  practically,  as  a  necessary  and  impor- 
tant part  of  their  education,  and  in  this  respect  all  will  pass  through 
the  same  training  and  exercise.  It  is  probable  that  this  part  of  the 
lousiness  of  life  will  be  easily  completed,  in  a  manner  greatly  superior 
to  any  thing  hitherto  known,  before  these  young  persons  shall  be 
twenty  years  of  age^  perhaps  at  eighteen,  and  the  arrangements  may 
be  so  formed  as  to  make  that  which  is  nov/  considered  a  task  of  slavery 
by  the  most  ignorant,  to  become  a  delightful  occupation;  in  fact  a 
pleasure  and  a  pastime  to  the  most  intelligent  in  principle,  and  the 
most  expert  in  practice. 

In  this  new  state  of  existence,  physical  and  intellectual  employ- 
ments will  be  held  in  estimation  in  proportion  as  they  are  necessarT 
and  useful,  and  all  useless  occ.'.pations  as  long  as  there  shall  be  any 
thing  usefvd  to  perform,  or  new  knowledge  to  acquire,  will  be  deemed 
a  waste  of  time  and  faculties,  to  be  practised,  only,  by  the  irrational 
or  insane. 

Idleness,  the  bane  of  human  happiness,  will  be  unknown;  it  will  bo 
wholly  prevented  by  the  new  mode  of  education  as  it  will  be  applied 
in  infancy,  childhood,  and  youth;  while  on  the  contrary,  over-exer- 
tion  of  body  or  mind,  will  not  be  practised,  because  all  will  know  thai 
temperance  in  the  exercise  and  use  of  all  our  faculties  will  give  thf; 
greatest  amoimt  of  happiness,  that  human  nature  can  enjoy. 

OF  A  NATURAL  GOVERNMENT  OK  OF  ONE  IN  ACOOEDANCE  WITH 
THE   LAWS  OF   NATURE. 

A  government  founded  on  these  principles,  will  attend  solely  to  the 
improvement  and  happiness  of  the  governed. 

Its  first  inquiries  will  be  to  ascertain,  what  human  nature  is,  what 
•are  the  laws  of  its  organization  and  of  its  existence  from  birth  to.  death. 

The  second,  What  is  necessary  for  the  happiness  of  a  being  so 
formed  and  matured . 

And  the  third,  What  are  the  best  means  by  which  to  attain  these  . 


t-4  DEBATE. 

rjcquisitc?,  and  to  secure  them  permanently  for  all  the  governed. 

Wchavc  developeil  thedivinelawsof  human  nature  insufficient  de- 
tail for  thcyirescnt  purpose. 
V'*^      Those  things  which  are  necessary  for  the  happiness  of  abeing^o 
formed  and  matured,  are  comprised,  perhaps,  in  the  following  enu 
moration. 

OF    THINGS  N-ECESSARY  FOR    HITMAN   IIAPPrNESS. 

1.  The  possession  of  a  good  organization,  physical,  mental,  and 
moral. 

2.  Having  the  power  to  procure,  at  pleasure,  whatever  is  necesSa- 
py  to  keep  that  organization  in  the  beat  state  of  health. 

3.  An  education  which  shall  cultivate,  in  the  best  manner,  from 
infancy  to  maturity,  the  physical,  intellectual,  and  moral  powers  of 
all  the  population. 

4.  The  means  and  inclination  to  promote  the  happiness  of  our 
fellow-beings, 

5.  TI>e  means  and  inclination  to  increase  contmnaHy  eur  stock  of 
knowledge. 

6.  The  means  of  enjoying  the  best  society  we  know,  and  more  par- 
ticularly, the  power  of  associating,  at  pleasure  with  those,  for  whom 
we  cannot  avoid  feeling  the  most  regard  and  greatest  affection. 

7.  The  means  of  travelling  at  pleasure, 

8.  A  release  from  superstition,  from  supernatural  fears,  and  firona 
the  fear  of  death. 

And  lastly,  to  live  in  a  society  in  which  all  its  laws,  institutions, 
and  arrangements,  shall  be  in  accordance  with  the  divine  laws  of 
human  nature,  well  organized,  and  well  governed.  A  more  detailed 
examination  of  these  nine  general  conditions  will  be  found  in  the  ap- 
pendix. 

The  lliird  great  object  of  a  natural  government  will  be  to  devise 
and  execute  the  arrangements,  by  which  these  conditions  shall  be  ob- 
tained for,  and  secured  to  all  the  governed. 

I'lS  laws  will  be  few,  easily  to  be  understood  by  all  the  governed, 
and  in  every  instance  in  unison  with  the  laws  of  human  nature.— 
'iliey  may  be  perhaps  contained  in  the  following 

CODE  OF  NATURAL  LAWS. 

1 .  As  all  men  have  e<)ual  rights  by  nature,  all  will  have  equal 
rif^hts  in  the  new  state  of  existence;  and,  therefore,  all  men  shall  be 
upon  a  perfect  equality  from  birth  to  death  in  their  conditions  of  life. 

2.  As  all  men  are  composed  of  their  own  peculiar  organization  at 
iiirth,  and  of  the  influence  which  the  circumstances  around  them  from 
birth  made  ujion  that  particular  organization,  and  as  no  man  creates 
his  own  organization,  or  the  circumstances  which  surround  him,  in 
infancy,  childhood,  and  youth,  or  at  any  subsequent  period  of  life, 
except  in  so  far  as  ho  is  influenced  thereto  by  the  impressions  pre- 
viously made  on  his  organization  by  those  early  circumstances, there- 
tore,  no  man  shall  be  lield  responsible  for  his  physical  composition, 
tor  his  intclloctual  faculties,  or  for  his  moral  feelings,  and  conse> 
quently  forhj*?  character-  and  conduct. 


DEBATE.  12^- 

As  the  society  however  in  which  he  shall  be  born  and  shall  live  will 
derive  all  the  benefit  of  his  good  actions,  and  experience  all  the  incon- 
veniences of  his  bad  qualities,  and  as  the  society  will  have  have  in  a 
very  great  degree  the  formation  of  the  character  and  direction  of  the 
conduct  of  all  individualls  under  its  education  and  government;  it 
will  be  alone  entitled  to  all  the  praise  or  blame  which  the  actions  of 
the  individual  may  deserve.  Beings  formed  as  man  is,  cannot  justly 
be  entitled  to  individual  reward  or  punishment  in  this  life  or  the  next, 

3.  As  no  individual  can  believe  or  disbelieve  contrary  to  the  strong- 
est impressions  made  upon  his  mind,  no  merit  or  reward,  no  blame  or 
punishment  shall  be  awarded  to  any  individual  for  any  opinions,  no- 
tions, or  faith  whatever . 

4.  As  man  is  organized  to  receive  impressions  from  external  objects 
and  internal  reflections,  according  to  the  unchanging  or  divine  laws 
of  his  nature,  no  man  shall  be  made,  in  any  degree,  responsible  for  his 
sensations,  whether  of  liking,  or  disliking,  loving,  indifierence,  or  ha- 
ting, of  pleasure  or  of  pain,  or  of  whatever  character  or  description 
they  may  be. 

But  all  shall  be  educated  from  infancy  in  perfect  sincerity,  that 
they  may  give  a  faithful  expression  of  their  sensations,  in  order  that 
society  may  acquire  the  most  accurate  knowledge  of  human  nature, 
and  consequently  of  the  means  by  which  all  may  be  the  most  impro- 
ved and  rendered  the  most  happy. 

5.  Each  individual  shall  have  his  physical,  intellectual  and  moral 
nature,  cultivated  from  infancy  to  maturity,  in  the  best  manner  known 
to  the  society  in  which  he  shall  be  born  and  shall  live. 

6.  Every  individual,  sliall  pass  from  infancy  through  the  same  gen- 
eral routine  of  education  and  domestic  teaching  and  employments,  in  or- 
der, that  the  highest  happiness  may  be  permanently  secured  for  society, 
and  that  everyone  of  its  members  may  have,  with  the  least  inconve- 
nience, his  full  share  of  the  best  of  every  thing  for  his  individual 
nature. 

7.  The  best  only  of  every  thing  shall  be  produced  by  society  for 
all  its  members. 

Because  to  do  so  v.ill  be  the  most  perfect  economy,  consequently 
the  best  cultivation,  the  best  buildings,  the  best  dress,  the  best  vessels,- 
machinery,  and  manufactures,  the  best  education,  and  the  best  amuse- 
ments and  recreation,  known  at  the  time,  will  be  always  provided 
for  tlie  use  and  enjoyment  of  every  member  of  the  society. 

8.  As  loving  and  hating,  liking,  indifference,  or  disliking,  depend 
not  upon  the  will  but  upon  the  impressions  which  external  objects 
compel  each  individual  to  receive  by  reason  of  liis  particular  organi- 
zation— 

There  shall  be  no  artificial  or  unnatural  bonds  or  engagements  bc~ 
tween  the  sexes,  compelling  them  to  commit  perjury  under  the  name 
of  marriage,  by  promising  to  love  when  tliey  may  be  compelled  to 
hate. 

9.  As  pure  chastity  cinsists  in  co-habitation  with  mutual  affection 
and  prostitution  in  connexion  without  mutual  afiection,'all  children 

11* 


i-^  DEBATE. 

in  the  new  state  oi  existence  will  be  naturally  produced,  according 
to  the  divine  laws  ofhuniau  nature,  and  none  will  be  produced  unnat- 
urally as  at  present  without  affection, 

10.  All  children  born  in  the  new  state  of  existence  shall  be  from 
their  birth,  under  the  special  care  of  the  society  to  which  they  belong.- 

11.  The  children  of  all  parents  shall  be  trained  and  educated  togeth- 
♦5r,  by  the  society,  as  the  children  of  one  family,  and  all  of  them  shall 
be  early  taught  the  divine  laws  of  their  nature,  in  order  that  they 
may  acquire  a  real  affection  for  each  other,  and  a  pure  charity,  ari- 
sing from  a  knowledge  of  the  cause  of  every  difference  in  person, 
mind,  and  feelings,  which  may  exist  among  themselves,  or  between 
them  and  any  of  their  fellow-beings. 

12.  All  parents  shall  have  free  intercourse  to  and  with  their  chil- 
4ren,  during  the  whole  period  of  the  formation  of  their  character, 
which,  ashort  experience  will  convince  them,  can  never  be  well  form- 
ed under  any  single  family  arrangement. 

13.  There  shall  be  no  unnecessary  private  property  possessed  by 
any  one  in  this  new  state  of  existence.  But  each  adult  shall  have  the 
full  use  of  two  private  apartments  as  long  as  the  party  to  whom  they 
shall  be  allotted  by  the  society  shall  desire  to  retain  them.  They 
sliall  also  retain  all  clothes  and  other  things  which  they  may  receive 
from  the  society  according  to  its  rules,  for  their  exclusive  use  and  con- 
sumption. 

14.  As  it  is  necessary  for  the  attainment  of  all  the  conditions  requi- 
-ite  to  give  happiness  to  m.ankind,  that  some  certain  number  of  indi- 
viduals shall  be  associated  as  one  family,  to  give  the  greatest  amount 
of  advantages  with  the  fewest  inconveniencies,  and  as  it  is  probable 
that  experience  will  prove  that  number  to  be  about  one  tliousand  in- 
dividuals, composed  of  men,  women,  and  children  in  the  usual  pro- 
portions; all  the  arrangements  in  the  new  state  of  existence  shall 
be  devised  to  admit  the  formation  of  associations  and  communities  to 
consist  of  three  hundred,  as  a  minimum,  and  two  thousand  as  a  maxi- 
mum, to  form,  instead  of  single  families,  the  nucleus  society,  or  the 
natural  congregation  of  men  in  one  place,  the  best  calculated  toprov. 
mote  each  other's  happiness. 

15.  That  the  aggregate  of  society,  in  this  new  state  of  existence, 
5*hall  be  composed  of  the  union  of  these  communities  into  such  num- 
bers or  circles,  as  shall  be  found  in  practice,  the  most  convenient  for 
■heir general  government. 

It  is  probable,  that  very  generally,  they  may  be  united  into  cir- 
cles of  tens  for  more  local  purposes,  into  hundreds,  for  smaller  dis- 
tricts, into  thousands,  for  larger  districts,  into  millions,  for  the  most 
extended  purposes,  until  there  shall  be  no  artificial  separation  be- 
tween any  portion  of  mankind,  to  be  an  obstacle  to  prevent  a  union 
of  language,  of  interest,  and  of  feelings.  Every  obstacle  to  the  union 
ftf  mankind, being  an  evil. 

16.  Each  of  these  communities,  to  secure  their  independence  shall 
possess  around  ii,  land  sufficient  for  the  fid!  support  of  all  its  member?,, 
■wiici*  they  shall  bo  at  the  maximum  in  number. 


DEBATEi  127 

17.  Each  of  these  communities  shall  be  alranged  to  give,  as  near- 
ly as  possible,  the  same  advantages  to  all  its  members,  and  to  afford 
easy  communication  with  all  other  communities. 

18.  Each  community  shall  be  governed  in  all  its  general  proceed- 
ings, by  the  council  composed  of  all  its  members,  between  the  ages 
of  thirty  five  and  forty  five.  And  each  department  shall  be  under 
the  immediate  direction  of  a  committee  formed  of  the  members  of  this 
council.  And  these  members  shall  be  chosen  in  the  order  to  be  de^ 
termined  upon  by  each  council. 

Thei-e  will  be,  therefore,  no  selection  or  election  of  any  individuals 
to  office,  after  a  period  when  all  shall  be  trained  to  be  more  than 
equal  to  take  his  full  share  ef  the  duties  of  management  at  the  age 
fixed  upon. 

19.  At  thirty  five  years  of  age,  all  who  shall  have  been  trained 
from  infancy  in  the  communities,  shall  be  officially  called  upon  to 
imdertake  their  full  share  of  the  duties  of  management,  and  at  forty- 
five  they  shall  be  excused  from  officially  performing  them. 

20.  The  business  of  the  council  shall  be  to  govern  all  the  circum 
stances  within  the  boundaries  of  its  own  community.  To  endeavor 
to  improve  them,  by  removing  continually  the  most  unfavorable  cir- 
cumstances to  happiness  and  by  replacing  ihem,  by  the  best  that  can 
be  devised  among  themselves,  or,  that  they  can  obtain  a  knowledge 
of,  from  all  the  other  communities. 

21.  The  council  shall  have  full  power  of  government  in  all  things 
as  long  as  they  do  not  act  contrary  to  the  divine  laws  of  human 
ijature.  These  laws  shall  be  their  guide  upon  all  occasions,  because, 
vvhea  understood,  they  will  prevent  one  unjust  or  erroneous  decision 
or  proceeding. 

22.  If,  however,  which  is  deemed  scarcely  possible,  this  natural 
council  of  government  shall  ever  attempt  to  contravene  the  laws  of 
human  nature,  the  elders  of  the  community,  who  have  passed  the 
council,  shall  call  a  genera!  meeting  of  all  its  members,  above  six- 
teen years  of  age,  who  have  been  trained  from  infancy  within  the 
communities.  At  this  meeting,  the  conduct  of  the  council,  shall  be 
ealmly  and  patiently  investigated,  and  if  a  majority  of  its  members, 
'shall  afterwards  determine  that  the  council  has  acted,  or  attempted  to 
act,  in  opposition  to  the  spirit  of  these  divine  lav/s;  the  government 
shall  devolve  upon  the  members  of  the  community  who  have  passed 
the  council,  and  who  are  under  fifty  years  of  age,  united  with  these 
members,  who  have  not  entered  the  council  who  shall  be  above 
thirty  years  of  age. 

23.  All  other  differences  of  every  description,  if  indeed  it  be  possi- 
ble for  any  to  exist  in  such  communities,  shall  be  immediately  deter- 
mined and  amicably  adjusted  betsveen  the  parties,  bj'  the  decision  of 
a  majority  of  the  three  oldest  members  of  the  council.  Except  when 
the  difference  shall  exist  between  members  of  the  council,  when  it 
shall  be  in  like  manner  decided  by  the  three  members,  who  have 
last  passed  tr.rough  tlie  council. 


128  DEBATE. 

24.  As  soon  as  the  members  of  these  communities  shall  be  educated 
from  infancy  in  a  knowledge  of  the  divine  laws  of  their  natures- 
trained  to  act  in  obedience  to  them,  and  they  shall  be  surrounded  by 
circumstances  all  in  unison  with  these  laws,  there  shall  be  no  indi- 
vidual punishment  or  reward. 

All  these  educated,  trained,  and  placed  must,  of  necessity,  at  all 
times,  think  and  act  rationally,  except  they  shall  become,  physically,, 
intellectually,  or  morally  diseased,  and  in  this  case  the  council 
shall  direct  to  the  best  mode  of  cure,  by  removing  them  into  the 
hospital  for  bodily  or  mental  invalids  until  they  shall  be  recovered 
by  the  mildest  treatment  that  can  effect  their  cure. 

25,  The  council,  whenever  it  shall  be  necessary,  shall  call  to  its 
aid,  the  practical  abilities  of  any  of  the  members,  under  thirty  five 
years  of  age,  and  the  advice  of  any  of  the  members  who  shall  have 
passed  the  council. 

The  individual  Spartans  were  not  the  legitimate  subjects  of 
praise  or  blame,  they  were  not,  any  more  than  any  other  people, 
the  formers  of  their  own  character,  but  their  characters  were  formed 
for  them  by  the  circumstances  introduced  by  Lycurgus.  [Half  hour 
out.] 

Wednesday  forenoon,  loth  April,  1829. 

Mr.  Campbell  rises. 
Gentlemen  Moderators — I  am  perfectly  aware  of  the  difficult  cir*. 
cumstances  in  which  my  friend's  course  has  placed  you.  You  have 
been  selected  by  Mr.  Owen' and  myself  for  the  expiress  purpose  of 
moderating  this  discussion,  with  the  fullest  confidence,  on  both  our 
parts,  in  your  ability  and  impartiality.  To  insure  the  most  perfect 
impartiality,  you  were  mutually  selected.  I  am  well  av/are,  there- 
fore, that  you  must  feel  yourselves  responsible  to  us  and  to  the  com- 
munity for  your  course  in  the  management  of  this  discussion.  I  have 
not  the  slightest  reflection  to  make  upon  your  mode  of  procedure — it 
is  reasonable  and  consistent.  You  have  entered  your  protest  against 
Mr.  Owen's  course  in  this  debate;  for  that,  it  has  been  irrelevant, 
impertinent,  and  out  of  the  purview  of  the  discussion  contemplated ; 
and  to  which  the  public  have  been  invited.  You  also  perceive  my 
difficulties.  I  came  here  to  reply  to  my  friend's  arguments  in  sup- 
port of  his  own  theses;  the  obvious  scope  of  which  was  the  subversion 
of  all  religion,  I  came  here  prepared  to  show  that  my  opponent  was 
not  able  to  make  good  a  single  point  which  he  had  assumed;  that  h6 
could  not  adduce  a  single  logical  proof  in  corroboration  of  his  posi- 
ti'ins — therefore,  I  could  not  expect  to  have  to  open  this  discussion. 
This  was  not  a  siipposeable  case.  Had  I  known  that  I  was  to  have 
taken  the  affirmati'.  e,  I  should  have  come  forward  prepared  with 
some  j)lan  of  argument  in  which  my  opponent  might  have  joined  issue 
with  me;  and  1  would  have  led  the  discussion  in  such  manner  as 
would  soon,  in  my  opinion,  have  led  us  to  rational  conclusions. 
Surrounded  with  these  difficulties,  gentlemen,  it  appears  necessary 
that  some  decision  should  be  made  on  tlie  covirse  of  investigation,  . 


DEBATE  12;} 

Yesterday  1  introduced  a  series  of  arguments,  calculated,  in  my 
opinion,  and  in  that  of  the  public  at  large,  to  subvert  Mr.  Owen's 
propositions.  He  would  not  argue  the  merits  of  one  of  my  positions 
For  two  days  Mr.  Owen  has  been  presenting  a  great  variety  of  topics 
which  he  might  have  introduced  as  pertinently  in  any  other  discus- 
sion as  the  present .  I  have  taken  up  his  own  positions  in  his  owh 
terms,  and  agreed  to  rest  the  merits  of  the  controversy  upon  his  own 
allegata.  But  as  I  stand  pledged  to  subvert  Mr.  Owen's  whole  theo- 
ry, I  proposed  yesterday  to  introduce  a  regular  and  connected  argu- 
ment, without  paying  any  respect  to  any  thing  which  might  be  offered 
by  him,  unless  it  were  pertinent  to  the  subject  matter  in  debate. 
This  morning  we  have  had  a  disquisition  upon  marriage,  commerce^ 
and  a  code  of  natural  laws,  none  of  which  has  any  bearing  upon, 
or  logical  connexion  with,  the  question  at  issue.  1  therefore  ask  you, 
gentlemen,  to  allow  me  to  pursue  what  I  deem  the  only  correct  course 
under  present  circumstances,  and  to  declare  your  opinion  of  Mr. 
Owen's  course  in  the  management  of  his  part  of  this  discussion. 
Perhaps  this  will  be  equal  ly  necessary  for  your  vindication  as  for  my 
own,  inasmuch  as  the  whole  proceedings  may  become  matter  of  re- 
cord. It  was  part  of  my  original  plan,  that  every  morning  a  brief 
condensed  view,  or  recapitulation,  should  be  presented  of  the  argu- 
ments and  positions  of  the  preceding  day.  On  reviewing  the  outline 
of  the  course  already  pursued,  I  have  made  up  the  following  abstract ; 

EECAPrrULATION'. 

Mr.  Owen's  capital  position,  on  which  he  has  laid  so  much  stress, 
•-S,  that  man,  because  he  does  not  make  himself  or  his  circumstances, 
13  an  irresponsible  being.  In  opposition  to  which  we  have  urged  thia 
consideration — that,  admitting  its  truth,  it  follows  that  infants,  idiots, 
and  madmen,  philosophers,  and  the  common-sense  part  of  the  commu  - 
nity,  are  all  alike  capable  or  incapable  of  society  and  moral  govern- 
•ment,  because  man  has  no  more  control  over  his  own  actions,  than 
a  mill-wheel  has  over  its  own  revolutions.  This  was,  as  I  conceive, 
reducing  his  argument  to  an  absurdity. 

His  next  capital  position  is,  that  all  religious  institutions  and  all 
civil  governments  are  erroneous,  because  they  are  predicated  on 
human  responsibility;  they  require  man  to  have  more  control  over 
his  own  actions  than  a  mill-wlieel  has  over  its  own  revolutions.  In 
opposition  to  both  these  positions,  we  have  urged  that  man  is  consti- 
tutionally responsible,  because  rational;  that  all  the  circumstances 
which  can  surroimd  any  h'lman  leing,  the  savage  and  the  citizen, 
concur  in  suggesting  to  his  mind  in  the  very  first  dawnings  of  his 
reason,  his  dependence  and  consequent  responsibility.  No  human 
being  can  possibly  be  placed  in  any  circumstances  which  do  not  im- 
press upon  his  whole  intellectual  nature  a  sense  of  dependence  and 
responsibility.  Suppose  a  child  born  in  a  palace  or  a  wigwam — in 
either  case,  the  circumstances  arovmd  him  mnst^  as  soon  as  reasoQ 
dawns^  suggest  to  him  a  sense  of  dependence  upon  his  protectors. 
This  sense  of  dependence  begets  the  idea  of  responsibility ;  and  thia 


130  ijfiBAll^. 

principle  ot"  human  nature  is  the  foundation  of  all  moi'al  obligatiorij 
of  every  social  compact,  of  all  civil  and  political  security. 

A  favorite  corollary  which  Mr.  Owen  deduces  from  his  views  of 
necessity,  or  the  fict  that  man  did  not  create  himself,  nor  his  circum- 
stances,'  is,  that  neither  praise  nor  blame,  merit  nor  demerit,  can  be 
ascribed  to  man.  We  have  shown  that  also  (here  can  be  no  such  thing 
as  gratitude  nor  kind  feeling,  charity  nor  benevolence  due  to  any 
human  being,  more  than  to  the  tbuntain  or  rivulet  which  slakes  our 
thirst,  or  to  the  tree  which  yields  us  its  fruit.  This  I  yesterday 
illustrated  by  showing  that  Mr.  Owen's  plan  of  cultivating  the  kind 
feelings,  would  extirpate  all  feeling — and  that,  as  to  sympathies,  we 
should  stand  towards  each  other  like  trees  in  the  forest. 

In  preparing  an  amelioration  of  the  condition  of  society,  and  con- 
sequentlv  society  itself,  Mr.  Owen  asserts  that  the  circumstances 
which  now  surround  us,  are  of  a  vitiating,  or  of  an  irrational  and  anti- 
natural  character;  on  which  we  remark,  that,  as  the  circumstances 
which  surround  us  are  either  topical,  arising  from  our  location,  or 
social,  the  vitiocity  must  be  in  the  one  or  the  other;  not  in  the  former, 
because  it  is  natural ;  consequently  it  must  be  in  our  social  circum- 
stances. Now  the  question  which  he  has  not  answered,  and  which 
we  know  he  cannot  answer,  is.  How  came  the  social  circumstances  to  he 
irrational  and  antinatiiral,  seeing  necessity,  or  what  he  calls  nature.f 
has  introduced  them? 

The  scriptures  explain  to  us  both  the  cause  and  character  of  these 
preternataral  circumstances.  Mr.  Owen  does  not — cannot.  The 
scriptures  too  adapt  themselves  to  these  preternatural  circumstances, 
and  bring  men  out  of  them.  Mr.  Owen's  scheme  is  not  adapted  to 
them,  neither  can  it  educe  man  from  these  preternatural  circumstan- 
ces. Because  predicated  upon  an  entire  subversion  of  the  laws  oi 
our  nature,  dependence,  obligation,  religion,  individuality,  matri- 
mony, and  the  whole  influence  of  natural  relations,  arising  from  these 
things;  consequently  unable  to  educe  us  from  these  preternatural 
circumstances. 

Another  rallying  point  to  which  Mr.  Ov/en  often  resorts,  is,  that  it 
IS  impossible  for  rational  beings  to  be  virtuously  happy  under  a  go- 
vernment which  involves  perpetual  partial  pain  and  misery.  (The 
illustration  of  Mr.  Owen  was,  that  if  he  could  believe  one  sentient 
being  was  suffering  eternal  torment,  it  would  mar  his  peace  of  mind.} 
On  this  hypothesis,  no  man  ever  was,  and  no  man  ever  can  be  happy . 
for  the  more  virtuous  the  more  unhappy!  That  is,  if  virtuoiis  happi- 
ness is  to  be  made  to  depend  upon  our  feeling  ourselves  existing  in 
such  circumstances  as  to  preclude  all  possible  pain  in  any  sentient 
being  whatever;  or  if  sympathy  and  virtue  must  make  us  miserable 
on  beholding  any  kind  of  sentient  suflering,  the  inseparable  connexion 
between  virtue  and  happiness  must  thereby  be  destroyed.  If  I  were 
afflicted  wUh  that  morbid  sympathy  which  the  theory  of  Mr.  Owen 
contemjtlatcs,  the  sight  of  a  broken  finger  or  a  dislocated  joint  would 
make  me  miserable.  On  his  hypothesis  I  could  not  be  happy  if  a 
«ngle  instance  oi  pain  e^ci^ted  in  the  world.     On  the  hypothesis  that 


DEBATE,  131 

the  more  virtuous  we  are,  the  more  acute  and  morbid  our  scusihiiitics, 
there  can  be  no  happiness  or  enjoyment  in  the  practice  of  virtue. 

From  some  people  with  whom  I  have  reasoned  on  the  subject  of 
future  happiness,  I  have  heard  whole  theories  of  religion,  predicated 
upon  the  idea  that  the  mercy  of  God  is  not  reconcileabie  with  the  idea 
of  punishment,  present  or  future.  This  system  has  been  predicated 
upon  their  view  of  God's  mercy,  I  have  hinted  to  them  the  danger  of 
founding  a  theory  of  religion  upon  their  imperfect,  and,  perhaps,  in- 
accurate ideas  of  the  character  of  God ;  and  that  however  correct 
their  views  of  divine  justice  or  mercy  contemplated  apart  from  all 
other  perfections,  yet  the  compound  attributes  of  the  divine  character 
were  beyond  human  comprehension.  We  must  judge  of  the  divine 
attributes  from  what  exists  in  nature  before  our  eyes,  as  well  as  from 
what  is  said  in  scripture.  We  have  frequently  requested  such  reason- 
ers  to  reflect  that  animal  and  mental  pain  existed  to  a  very  great 
extent.  We  have  asked  them  to  imagine  a  great  field,  an  immense 
area,  in  which  all  the  animals  of  the  various  genera  and  species  in 
the  universe,  that  were  sufiering  pain  and  disease,  were  congregated, 
what  millions  of  suffering  creatures,  grouped  together,  each  according 
to  its  kind,  do  we  see  in  this  immense  area.  To  a  man  of  morbid,  or 
even  of  well-regulated  sensibilities,  what  a  sight  is  here  presented! 
What  painful  sympathetic  feelings  are  excited !  If  the  very  idea  that 
the  saddle  on  which  I  ride  injures  my  horse's  back;  makes  vie  feel 
excessively  uncomfortable — how  would  the  actual  sight  of  all  these 
millions  of  suffering  animals,  congregated  within  the  limits  of  an 
imdivided  area,  affect  me!  1  shudder  at  the  thought.  And  yet  the 
beneficent  Creator  of  the  Universe  has  this  sight  before  his  eyes 
continually.  They  stand,  in  all  tlieir  agonies,  night  and  day,  before 
him ;  and  not  a  painful  throb  of  their  iiearts,  not  a  single  spasm  of 
nerve  or  muscle,  that  his  all-seeing  eye  does  not  observe.  The  argu- 
ment deduced  is,  that  if  it  be  compatible  with  the  divine  government 
and  attributes  to  tolerate  such  a  scene  of  animal  suffering  perpetually 
before  him;  how  can  we  infer  from  these  premises,  that  the  future 
punishment  of  man  would  mar  the  felicity  of  his  Creator,  or  be  in- 
compatible with  his  character.  This  will  be  received  as  a  logicai! 
argument  by  all  those  who  believe  in  future  punisliments.  But  the 
Divine  Autlior  of  our  nature  has  so  constituted  us  that  we  are  not  to 
be  made  miserable  by  the  contemplation  of  temporary  or  perpetual 
partial  pain  and  misery.  He  has  most  beneficently  established  an 
'inseparable  connexion  between  personal  virtue  and  per?onal  happi- 
ness, between  personal  vice  and  personal  misery;  and  this  may  well 
ije  called  a  divine  law  of  human  nature.  But,  ray  friend's  hypothesis 
would  lead  us  to  conclude  that,  just  in  proportion  as  we  become  virtu- 
ous, v/e  must  become  unhappy. 

If  there  liave  been  any  argument  offered  by  my  opponent,  in  sup- 
port of  his  premises,  it  amounts  to  this,  Because  religion  is  not  predi- 
cated upon  the  sciences  of  botany,  agriculture,  chenjistry,  geolog)"^ 
&c.  because  it  does  not  make  provision  for  tlie  improvement  of  the 
breed  of  animals,  i,  e.  of  men  as  well  as  dog^.  and  horses;  bpcD.\;3e  it 


132  i^EBATE. 

does  not  assimilate  social  man  to  the  savage  in  a  state  of  nature,  with- 
out property,  save  his  bow  and  arrow;  because  it  did  institute  matri- 
mony, and  does  not  absolve  men  from  the  obligation  of  the  marriage 
contract,  and  all  other  moral  and  civil  contracts — ergo,  it  is  not  divine, 
not  true,  not  worthy  of  universal  reception,  I  afiirm  that  from  the 
reasonings  before  us,  this  is  the  logical  force  of  the  argument. 

[Here  the  Chairman  rose  and  stated,  that,  Mr.  Campbell  had  made 
an  appeal  to  the  Board  of  Moderators,  and  the  Board  desire  to  know  if 
you  wish  the  point  to  be  now  decided  before  the  argument  progresses. 
This  decision  seems  nov  to  be  necessary,  after  advatwing  whatever  you 
may  imsh  to  offer  on  this  point. 

Mr,  Owen  rose  and  said — This  meeting  was  called  in  consequence 
of  my  undertaking  to  prove  certain  positions,  and  Mr,  Campbell 
engaging  to  disprove  them.  At  our  first  interview  at  Cincinnati,  I 
proposed  to  Mr.  Campbell  that  I  should  state  the  whole  of  my  argu- 
ments first,  and  having  gone  thrtiugh  with  them,  that  Mr.  Campbell 
should  reply  at  full  length;  but  Mr.  Campbell  wished  that  each  party 
should  speak  but  half  an  hour  at  a  time.  Knowing  that  the  truths  I 
had  to  advocate  were  plain  and  incontrovertible,  I  could  have  no  ob- 
jection to  Mr.  Campbell's  taking  the  course  he  suggested ;  but  in  con- 
sequence of  our  having  to  speak  for  half  an  hour,  Mr.  Campbell  has 
been  replying  to  he  does  not  know  what.  Most  probably  Mr,  Camp- 
bell expected  that  I  would  have  taken  up  the  arguments  which  he 
anticipated,  and  which  he  had  prepared  himself  to  refute.  Had  we 
proceeded  as  I  suggested,  Mr.  Campbell  would  now  have  been  in  posses- 
sion of  the  whole  of  my  arguments,  and  1  think  by  this  he  would  have 
also  been  convinced  of  their  incontrovertible  truth.  When  I  have  got 
through  with  my  arguments  and  illustrations,  1  will  place  my  manu- 
script  in  Mr.  Campbell's  hands,  and  allow  him  his  own  time  fully  to 
consider  them.  This  is  the  first  morning  that  Mr.  Campbell  has  at- 
tempted any  answer  to  my  arguments;  and  this. shows  that  I  was 
perfectly  correct  in  my  view  of  the  order  of  this  debate  which  1  open- 
ed to  Mr.  Campbell  at  our  first  interview.  Mr.  Campbell  is  now 
beginning  to  come  to  the  point. 

[The  Hon.  Chairman  rose  and  said — /  cati  only  observe,  that  the 
Moderators  are  of  their  former  opinion,  that  they  consider  the  subject 
now  under  discussion  to  be  the frst  proposition  in  Mr,  Oweii^s  challenge 
viz.  an  offer  to  prove  that  all  religions  were  founded  in  ignorance,  from 
whence  the  implication  arises  that  they  are  all  false.  From  the  begin- 
ning we  haiie  been  of  opinion  that  the  rules  of  fftir  discussion  required 
that  each  party  should  confine  himself  strictly  to  that  single  isolated  pro- 
jiosition;  a.id  of  this  opinion  ire  still  remain,  viz.  that  it  is  incorrect 
and  illngical  to  deviate  from  the  course  Just  designated.  The  Board 
are  vnanimously  of  opinion  that  Mr.  OweiPsfirsi  propo.\itian  vi  the  on- 
ly one  in  controversy,  and  that  each  party  should  confine  him^^elfto  mat 
Ur  strictly  relevant  and  pertinent  to  that  proposition.  That  in  order  to 
observe  the  estabUshc/l  controversial  rules,  ihe  party  holding  the  affirm  -^ 
alive  of  thi,-i- proposition  should  proceed  to  demonstrate  that  all  the  reli 
gion,",  now  existing  in  the  world,  originated  iz  ignorance,  avd  arc- 


;  ouddtd  in  error.  And  ajLcr  he  shall  have  dnnolishcd  all  the  religions, 
the  Board  consider  (hat  it  woidd  he  proper  for  the  pcrrtij  holding  the 
ajjirmaiive  of  the  proposition,  to  offer  a  substitute  for  the  system  abol- 
ished, to  state  u'hat  the  new  system  is,  and  the  consequences  residting 
from  it;  because,  until  the  fallacy  of  all  existing  systems  he  detected 
and  demonstrated,  it  does  not  follow  that  all  the  aniicipaied  advantages 
of  the  new  system  may  not  he  the  legitimate  results  of  the  existing 
systems^ 

Mr.  Owen  remarked — Having  heard  .your  wish  on  this  point,  I  have 

strictly  conformed  to  it :  ail  I  have  been  saying  goes  to  i)rove  tlie 

past  and  present  ignorance  of  man ;  when  I  shall  have  exhausted  this 

part  of  the  discussion,  1  shall  then  adopt  any  coiirse  which  the  Board 

.  may  suggest. 

Mr.  Cainphell  rose — Gentlemen  Moderators,  I  agree  perfectly^witii 
you  in  the  sentiment  that  it  would  be  incompatible  with  your  feelings 
and  the  dignity  of  this  controversy,  to  dictate  to  the  disputants  v/hat 
course  they  shall  pursue,  I  am  perfectly  aware  of  the  delicacy  which 
you  must  feel  in  exercising  any  thing  like  dictation  in  the  course  of 
this  controversy;  all  that  I  wished,  v/as,  that  you  would  express  your 
views  relative  to  the  manner  in  which  the  controversy  has  been  con- 
ducted, so  that  they  might  be  recorded;  and  that  1  might  be  author- 
ized in  adopting  the  course  which  I  have  suggested. 

I  conceive,  Mr.  Chairman,  that  I  am  entitled  to  so  much  of  my  time 
as  has  been  occupied  by  the  Board  and  disputants  in  the  discussion 
of  interlocutory  topics. 

[Mr.  Campbell  is  allowed  ff teen  minutes  to  make  up  his  half  hour.] 

Mr.  Campbell  then  rose  and  said — Yielding  to  the  circumstances  la 
which  I  am  placed,  I  now  propose  to  submit  to  your  consideration  an 
analysis  of  the  infant  man :  II  is  certainly  true,  as  Lord  Bacon  ob- 
serves, that  "all  our  valuable  knowledge  of  the  world  has  been  gleanc<l 
from'rrmiute  observation;'"  therefoi-e,  an  analysis  of  our  corporenl 
and  mental  eadovv'ment?,  is  indispensable  in  arriving  at  any  thing  like 
a  correct  view  of  the  creature  man.  I  intend  not  to  elaborate  this 
matter,  but  merely  to  glance  at  the  five  sensos  of  man,  regarding; 
tliem  as  the  only  means  to  the  soul  or  mind  of  man  througli  wliicli  v/e 
acquire  all  our  sim[)Ie  and  original  ideas  of  the  universe  around  up. 
My  object  i?,  to  deiniastrate  from  a  brief  analysis  of  human  capacity 
the  utter  iuapossibility  of  man's  originating  those  supernatural  ideas 
v/hich  are  necessarily  involved  in  the  frame  and  mstitution  of  every 
system  of  religion.  J  know  that  the  system  of  natural  religion  is  pre- 
dicatetl  upon  the  hypothesis,  that  man,  by  the  exercise  of  his  natural 
i-eason,  is  capable  of  arriving  at  the  knowledge  of  God  and  the  rehr- 
tions  to  him  and  one  another.  In  order  to  establish  the  true  line  of 
demarcation  in  this  matter,  I  afftrrn,  first,  that  there  is  a  God,  all  naturs 
cries  aloa'd  through  all  her  work?.  But  we  must  have  ears  to  hear 
this  voice.  In  other  words,  all  things  around  us  and  within  us  prove 
tlio  existence  of  God  when  that  idea  is  originated.  2.  I  affirm  that  .ail 
nations  have  derived  their  ideas  of  Deit}',,  (and  there  is  no  nation  with- 
o;H  these  idea?,)  from  iradkion  and  not  frouithcj  light  of  ncriure.  ■3.. 
12 


13i  DEBATE 

I  deny  that  man,  m  possession  of  but  five  sense?,  and  with  no  othei 
<ruidc  but  the  light  ot'  nature,  could  ever  have  originated  the  idea  of 
Deity.  Bat  it  is  more  than  probalile  that  no  human  being  having  but 
live  senses  would  be  a  fit  subject  for  an  experiment  whereby  to  ascer- 
tain whether  it  were  in  human  nature,  unaided  by  the  light  of  levcla- 
tion  or  tradition,  to  originate  the  idea  of  a  God;  because  all  who  have 
a  full  organization  have  Jicanl  ot  a  Creator.  Therefore,  the  matter  is 
to  be  delnonstratcd  on  purely  philosophic  principles.  Now  the  ad- 
missions  arc,  that  all  nature  vouches  the  existence  of  God — that  the  tra 
dition  coriccrnimg  God  is  the  common  moral  jyroperty  of  all  nations 
And  the  negative  i?,  that  man  cannot  originate  the  idea  of  God. 

Now  it  is  conceded  on  all  hands  that  we  have  but  five  senses,  and 
that  these  five  senses  are  the  only  avenues  through  n\  hich  intelligence, 
concerning  material  things  can  reacli  us.  These  are  the  senses  of 
seeing,  hcai-ing,  tasting,  smelling,  feeling.  For  example,  let  us  take 
the  sense  of  smelling,  as  the  most  simple  of  all  our  senses.  Noav  there 
are  in  nature  many  substances  possessing  ordorous  properties  Upon 
a  chemical  analysis  we  discover  that  these  odors  are  nothing  but 
smi'.U  particles  of  matter,  sometimes  e.xceofiingly  minute.  These  par- 
ticles fulling  off  from  the  bodies,  are  pressed  into  the  atmospheric  air; 
in  the  process  of  respiration  they  reach  our  sense  of  smelling.  They 
penetrate  the  nasal  membrane,  and  strike  upon  the  olfactorj'-  nerve, 
and  the  impressions  which  the  impidse  of  eacli  of  the  odorous  parti- 
cles m.akcs  upon  this  nerve  is  communicated  to  the  sensorium.  Bring 
a  rose  into  a  dra'lc  room,  within  the  reach  of  tliis  sense,  aiid  although 
\:e  cauuot  see  it,  we  know  it  is  there,  because  the  odorous  particles 
living  off  and  commingling  with  the  atmasphere  of  the  room,  we  in- 
jiale  ihem.  This  impression  made  upon  the  sensorium  by  means  of 
the  impulse  of  each  particle  upon  the  sense,  we  call  sensation.— 
'.{'hough  it  be  a  digression,  I  would  call  upon  the  materialist  to  reflccf 
upon  the  v/isdom  and  design  manifested  in  placing  this  sense  e.xacth 
where  it  is.  Air  is  the  real  pabulum  vit{V,  but  were  it  not  for  the  locaU 
cf  tiiis  sense,  being  in  tho  very  channel  through  which  this  iluid  passc:* 
into  our  lungs,  how  could  we  discriminate  between  the  salubrious  and 
insalubrious  qu.alitiqs  of  the  air  we  inhale.  Vie  know  the  extent  t<. 
which  the  most  minute  miasvuita  may  aifect  our  health;  and  al 
though  many  of  the  ordorous  particles  are  so  minute,  cr  so  weak  in 
their  impulse,  as  not  to  be  sensibly  felt,  yet  still  all  the  grosser  and 
more  common  impurities  are  detected  by  this  sense.  Now  had  the 
/ora/r  of  this  sense  been  in  the  hand,  it  would  have  been  useless  for 
the  preservation  of  health  and  liib,  Its  position  therefore  proves 
wisdom  and  de.sign  }n  its  formation 

Bat  to  return,  odors  ;u'e  material  thing?;  small  particles  of  matter 
n>ing  oft  from  bodiei=,  so  small  as  to  be  in\isihle.  Now,  had  we  nov 
this  organ  we  should  be  deprived  of  all  those  ideas  which  come  by 
<hat  sense.  We  could  not,  without  the  sense  cf  smelling,  have  any 
more  idoas  of  odors  tlian  a  human  hand  could  have  of  musif .  it  would 
be  impossible  to  communicate  to  a  man,  born  witliout  the  sense  or 
f^mellingj  any  idea  of  odors,  bpoause  he  would  be  without  archetype 


DEliATE,  130 

or  analogy  fof  the  conception  of  any  such  idea.  The  corollary  then 
i<,  that  all  our  ideas  of  this  class  arc  derived  through  the  iBedium  qf 
this  sense.     \^Mf  hour  out.] 

Mr.  Owen  resumes  reading. 

Each  of  these  nine  conditions  appear  to  be  necessary  for  the  happi 
ness  of  man,  and  it  is  almost  useless  to  state  that,  they  cannot  be  ob* 
tained  under  any  cf  the  government?,  religions,  laws,  or  institutions 
by  which  the  charactcrsof  men  have  been  hitherto  formed,  or  by  whicii 
they  have  been  governed. 

These  conditions  cannot  be  obtained  in  any  society  in  which  merit 
or  demerit  are  attributed  tor  any  belief,  or  faith  whatever,  or,  for  li- 
king or  disliking  any  person  or  any  thing. 

On  the  contrary,  happiness  can  be  obtained  and  secured,  only,  when 
every  moniber  of  society  cart  freely  express  his  thoughts  and  feelings, 
and  when  all  men  shall  understand  the  laws  of  human  nature,  so  well, 
that  none  shall  be  offended  by  thus  acquiring  an  accurate  knowledge 
of  the  sensations  which  nature  compels  his  fellow-beings  to  receive. 

And  these  conditions  can  be  enjoyed,  only  when  a  knowledge  of 
the  laws  of  our  nature  shall  remove  all  personal  pride  and  individual 
selfishness,  with  all  desire  to  possess  any  unnecessary  private  pro* 
perty. 

And  also,  when  men  and  women  shall  not  be  required  to  perjure 
themselves,  and  promise  what  they  have  not  the  power  to  perform,  be- 
fore they  enter  into  the  married  state*  but  wlscn,  on  the  contrary,  all 
shall  live  and  associate  according  to  their  aficctions,  and  shall  be 
trained,  educated,  and  governed  by  reason,  instead  of  force,  fraud,  and 
cunning. 

We  will  now  consider  each  of  these  nine  conditions,  deemed  requi- 
fjlie  for  human  happiness  more  in  detail. 

FIP.ST  CONDITION, 

Of  possessing  a  good  organkation,  jmyskal,  intellectual,  and  monxL 

It  is  evident,  on  reflection,  that  the  happiness  of  every  individual 
is  materially  influenced  by  the  faculties  which  he  derives  from  nature 
at  birth. 

When  those  are  physically  weak,  or  intellectually,  or  morally  de- 
fective, greater  care  and  attention  are  required  through  infancy, 
childhood,  and  youth,  to  strengthen  the  first,  and  improve  the  others, 
than  are  necessary,  when  the  organization, in  these  respects,  is  more 
perfect  at  birth. 

And  as  the  application  of  the  most  favorable  circumstances,  after 
the  birth  of  the  individual,  cannot  fally  compensate  for  defective  natu- 
ral power,  it  becomes  absolutely  necessary  Rir  human  happiness  that, 
measures  shall  be  adopted  to  prevent  the  production  of  any  inferior 
organization  in  the  human  race. 

There  is  a  science  which,  when  it  shall  be  better  understood,  and 
the  Ignorant  prejudices  cf  mankind  will  permit  it  to  be  properly  ap- 


im  DEBATE 

plied,  will,  to  a  great  extent,  effict  tliis  ground  u'oik  of  human  liappi" 
ncs?,  f'>r  it  is  the  only  foundatiun  on  which  it  can  Le  permanently 
seen  red. 

This  s-icnce  has  been  already  partially  applied  with  success  toims^ 
pruve  the  physical  qualities  of  many  animals,  and  there  can  be  ne 
d<jubt  of  the  extraordinary  beneficial  changes  which  may  be  made  in 
thfi  human  race,  when  their  knowledge  of  this  science  shall  be  right- 
ly applied  to  improve  their  physical,  intellectual,  and  moral  powers. 

The  most  valuable  animal  known  by  man,  is  man,  and  it  is  far 
jnove  important  tor  his  happiness  that  he  should  be  produced,  at  hi;5 
birth,  with  all  his  varied  powers  in  the  best  state,  than  that  the  breed 
of  horses,  cattle,  sheep,  aog«,elc.  should  he  improved. 

It  is  not,  however,  intended  that  the  breed  of  these  latter  animals 
shall  ho  neglecled,  for,  in  a  rational  state  of  s(;-ciety,  no  inferior  ani- 
nvil,  vegetable,  or  any  other  thing,  will  be  produced  when  that  which 
is  superior  can  be  obtained, 

Consequcaliy,  the  greatest  attention  wil  be  given  to  this  science, 
in  the  new  state  of  existence,  that,  as  far  as  it  h  practicahleby  human 
knowledge  and  industry,  a  good  natural  materia!  may  be  obtained  for 
ail  pUi-poses,but,  more  especially,  that  the  most  superior  physical,  iu- 
tollectual,  and  moral  materials  of  tlie  human  race  raay  be  obtained  at 
birth. 

Under  the  present  irrational  notion  of  the  v,orld,  this  science  is  of 
liftleuseany  where,  except,  as  it  is  applied  partially,  to  improve  the 
breed  of  some  of  the  inferior  animals,  and  the  qualities  of  some  vege- 

For  the  existing  laws  and  institutions,  creafe  only  ignorant  preju 
dices  which,  not  only  retard  every  natural  improvemont,  but  by  their 
exclusive  tendencies  deteriorate  the  whole  breed  of  man. 

In  a  new  state  of  society  about  to  be  formed  in  accordance  with  the 
divine  lav/s  of  our  nature,  arrangements  will  be  made  to  give  man  the 
full  benefit  of  this  important  science,  for,  without  it,  he  cannot  possess 
T)ie  bcit  of  every  thing  for  human  nature. 

SECOND  CONDITION. 

Ofhamtiff  the  power  to  prodvcc,  at  plectfiure,  irhatcvcr  is  nece3sary  to 
keep  the  natural  organization  of  man  in  the.  heat  state  of  healthy 
lijJiich  includes  food,  exercise,  habitation,  dress,  occupation,  rest,  re- 
creation,  and  amusements. 

All  will  admit  that,  the  present  law?,  and  institutions,  and  practices 
of  mankind,  do  not  permit  these  requisites  to  health,  and  consequent- 
ly to  happiness,  to  be  obtained,  an}'  where,  by  the  great  mass  of  the 
population  in  the  best  manner. 

The  customs  of  the  world  are  now  such,  thai,  nine-tenths  of  the  pen- 
file,  in  all  countries,  can  procure  only  the  most  common  necessaries 
to  support  life;  while,  if  the  governing  powers  of  these  countries,  imder-> 
stood  their  own  interest,  as  individuals,  they  would  know  that,  it  is  in- 
jurious to  each  member  of  every  community  that,  any  thing  whatever 
should  be  produced  inferior,  wliiie  the  power  is  possessed  to  have  it 
superior,. 


DEBATE  137 

It  is  the  interest,  therefore,  of  the  governing  powers,  as  well  as  of 
all  others,  that  every  man  shall  possess  not  only  the  best  organization 
at  birth,  but  that  he  shall  be  supplied,  through  life,  with  the  Lest  food, 
habitation,  and  dress  for  human  nature;  and  that  arrangements  shall 
exist  tocnablehim  to  enjoy  proper  exercise,  rest,  recreation,  and  amuse- 
ment, and  that  he  shall  be  occupied,  through  life,  in  the  best  manner 
to  promote  his  health  and  happiness,  and  to  benefit  society. 

Accordingly  in  the  new  state  of  existence,  permanent  arrangements 
will  be  made  to  secure  these  objects. 

THIRD  CON'DITION, 

Of  an  education  to  cult  hate  from  infancy,  the  pJiysical,  intellectual,  and 
moral  poicers  ill  the  best  manner. 

So  little  has  been  effected,  upon  this  subject,  by  the  laws,  institu- 
tions,and  customs  of  men,  that  nearly  the  whole  of  the  human  race 
are,  at  this  hour,  more  ignorant  of  themselves,  than  they  are  of  most 
objects  around  them,  while  it  is  the  first  interest  of  all,  that  they 
should  be  early  taught  to  know  themselves — to  learn  what  manner 
of  beings  they  are. 

Hitherto  none  have  had  their  phj^sical,  intellectual  and  moral 
powers  cultivated,  from  infancy,  in  the  best  manner,  but  every  ob- 
stacle, which  cunning  could  devise  or  force  apply,  has  been  placed 
in  the  way  of  the  mass  of  the  people,  in  all  countries,  to  prevent 
them  from  attaining  knowledge.  Consequently,  the  population  of 
the  world,  is  now,  in  a  most  degraded  condition,  little  better,  indeed, 
than  beasts  of  burden,  toiling  uselessly,  from  morning  tonight  without 
understanding  for  what  object.  It  has  acquired  a  very  small  part 
only  of  the  powers  which  it  might  be  made  to  possess,  probably,  not 
more  than  one  out  of  a  million  or  many  millions,  for  when  all  the 
best  faculties  of  the  human  race  shall  be  cultivated  as  they  ought  to 
be,  from  infancy,  the  human  mind  trained  as  it  has  been  is  incompe- 
tent, to  estimate  the  extraordinary  results  that  may  be  attained.  A 
statement  greatly  within  the  truth  on  this  subject  would  now  startle 
the  most  sanguine. 

Therefore  in  the  new  state  of  existence,  arrangements  will  be  for- 
med, not  only  to  obtain  for  man  the  best  organization  at  birth;  a  reg- 
ular supply  of  the  most  wholesome  food,  the  best  habitation  and  dress, 
with  the  best  means  to  enjoy  exercise,  rest,  recreation,  and  amuse- 
ment; but  arrangements  will  be  also  formed,  to  bring  out,  into  full 
action,  these  extraordinary  new  powers,  by  training  and  cultivating 
from  infancy  to  maturity,  the  physical,  intellectual,  and  moral  facul- 
ties and  qualities  of  all  in  the  best  manner. 

Mr.  Ca:*ipbell  rises. 
-VIr.  Chairman — As  this  is  so  much  of  the  evidence  to  be  adduced 
in  support  of  my  friend's  first  proposition,  I  presume  that  I  must  sub- 
mit to  hear  it  read;  but  I  shall  protest  against  its  being  read  five 
times  to  prove  the  five  positions.  If  it  had  the  charm  of  being  a 
nev;  theory — if  it  had  not  been  detailed  to  us  before,  and  its  practica- 
bility and  utility  had  not  been  tested  bv  expeamen*,  we  might  wit^i 
X2* 


138  DEBATE. 

mora  patience  and  lYttercsfTisten  to  the  ouilinc.  Bid  Uic  cspenaiCfi^, 
n^ade  ill  the  state  of  Indiana  ba^  jrone  much  farther  to  dissipate  ihr 
influo«ce  of  the  illusions  of  my  friend's  philosopliy  ui>on  the  publn' 
mind  than  he  is  aware  of, 

I  slriU  now  proceed  to  oiiv  brief  analysis  of  the  five  senses.  Next 
to  the  sense  of  smelling  is  that  of  tiLiting,  as  respects  sunphcity  in  its 
xise  and  operation.  Bv  this  sense  we  become  acquainted  with  the 
qualities  ot^  aliment,  so' as  to  discriminate  the  qualities  between  whiil 
is  ao-reeable  or  disagreeable,  conducive  or  prejudicial  to  healtli. 
The  Author  of  Nature  has  v.isely  ordered  the  locale  of  this  sense  also, 
l'.(»cated  elsewhere  than  where  it  is,  it  would  be  valueless  to  the 
animal  man.  When  a  material,  vegetable,  animal,  and  sometimes 
mineral  substance,  is  presented  to  the  discrimination  of  this  sense, 
tiiG  particles  are  solved  by  the  saliva  wliich  is  its  adjunct.  This 
Sidiva,  which  always  moistens  the  organs  of  taste,  is  one  of  the  most 
universal  menstruums  in  nature,  and  possesses  the  power  of  solving 
all  the  aliments  necessary  to  animals;  so  as  to  enable  the  tongue  to 
discriminate  the  quaJitiee  of  the  object  as  pleasing  or  displeasing., 
healthy  or  the  contrary.  The  impressions  made  upon  this  organ  are 
immediately  communicated  to  the  brain,  and  anidea-of  the  savors  of 
bfidies  necessary  to  life  or  health  is  thus  acquired.  Thus,  after  a 
little  e.xperience,  we  are  enabled  to  discriminate  the  nutricious  and 
unwholesome  properties  of  all  aliments.  It  is  true  that  this  sense 
may  be  much  obtunded,  and  that  it  has  been  grossly  perverted;  hut 
jt  is  the  safest  criterion  by  which  to  ascertain  the  healthful  and  agree- 
able properties  of  aliments.  Whatever  may  be  the  extent  of  our  ideas 
of  savors  or  tastes,  they  are  all  derived  through  the  medium  of  this 


sense. 


Feeling  being  not  so  local  in  its  design,  but  more  local  in  its  object, 
is  wisely  and  beneficently  transfused  through  the  whole  animal 
system;  and  through  this  avenue  of  intelligence  we  become  acquaint- 
ed with  the  tactile  properties  of  bodies — their  roughness,  smoothness, 
hardness,  softness,  &:c.  «Sz:,c.  All  these  sensations  through  this  medium 
find  their  way  to  the  seusorium.  The  wisdom  of  transfusing  this 
sense  generally  is  as  obvious  as  the  specific  location  of  the  smell  and 
lastc.  This  sense,  however,  is  not  equally  transfused,  being  most 
exquisite  in  the  most  useful  organs,  particularly  in  the  organ  of  vision, 
(t  is  obvious  that  if  we  could  conceive  a  man  were  born  without  this 
avenue  to  intelligence,  closed  up  he  must  ever  remain  in  ignorance  of 
all  the  tactile  properties  of  bodies,  and  he  could  never  originate  the 
idea  of  inateri;d  ttwgihility.     The  ihing  i-.  physically  impossible. 

The  sense  of  hearing  is  given  to  us  that  we  may  discriminate  all 
the  vibrations  and  motions  of  the  air.  Every  impression  made  upon 
the  outward  ear  reaches  to  the  tympanum,  and  conformably  to  the  im- 
jjulse  given  to  it,  it  gives  us  the  idea  of  the  whole  gamut  of  harmonious 
or  discordant  sounds.  We  all  know  that  a  man  born  deaf  can  have 
m  idea  of  the  nature  of  sound,  and  therefore  can  never  be  taught  the 
-*rtof  .-^peaJiing,  v/hich  is  siaoply  the  ?rt  of  making  such  an  impre^ 


DEBATE.  133 

jJi'oii  upon  the  auricular  sense  a;^  to  communicate  our  ideas  to  others 
through  the  riiedium  of  that  sense. 

We  come  next  to  seeing.  This  most  perfect  and  delightful  of  all 
our  senses,  is,  in  like  manner,  admirably  adapted  to  its  specific 
object.  It  is  the  avenue  of  intelligence  through  which  all  our  ideas 
of  color,  magnitude,  and  distance  are  derived  to  us ;  and  the  impres- 
sions made  upon  this  sense  reach  the  sensorium  through  the  optic 
nerves. 

Now  it  is  only  necessary  to  name  these  five  senses,  and  their 
respective  use^,  in  order  to  discover  in  them  all  that  beneficence, 
wisdom,  and  design  which  suggest  the  idea  of  a  supremely  intelli- 
gent First  Cause,  manifesting  its  wisdom  and  benevolcnco  in  the 
animal  organization  of  man,  to  discover  that  man  has  been  endowed 
by  Ihs  Creator  with  an  organization  which  enables  him  to  elicit  every 
vaUablc  property  of  matter.  We  discover  an  admirable  adaptation 
of  these  senses  to  the  conception  of  all  ideas  of  colors,  sounds,  odors, 
tastes,  and  tacts ;  and  that  all  our  intelligence  on  these  subjects  is  de- 
rived through  these  five  channels. 

The  conclusion,  therefore,  from  these  premises,  is,  that  a  man  born 
without  any  one  of  these  senses,  must  ever  remain  destitute  of  all 
ideas  derivable  through  it;  that  a  man  born  deaf,  dumb,  blind,  and 
withotSt^  tactability,  has  all  these  avenues  to  intelligence  closed  up, 
and  must  therefore  remain  an  idiot  all  his  lifetime.  Is  it  not  self- 
evident  that  a  blind-born  man  can  never  acquire  any  idea  of  colors, 
nor  a  deaf-born  man  any  idea  of  sounds?  But  if  we  wou^  suppose 
a  man  born  destitute  of  all  the  five  senses,  he  would  not  only  be 
kliotic,  but  he  v/ould  be  a  lump  of  insensible  matter.  Weil,  if  all 
the  ideas  we  have  of  sensible  objects  are  derived  through  these  media, 
there  must  be  a  model  or  archetype  of  each  of  these  ideas  presented 
to  the  appropriate  sense.  Before  I  can  have  an  idea  of  the  color  or 
shape  of  a  rose,  it  must  be  brought  within  the  jurisdiction  or  cog. 
nizance  of  my  occular  and  olfactory  sense.  Therefore,  every  writer 
who  has  undertaken  to  analyse  the  senses,  has  come  to  the  conclusion 
that  we  caimot  have  an  idea  of  material  objects,  or  the  qualities  of 
matter,  that  is  not  derived  from  the  exercise  of  our  senses  upon  t])e 
material  objects  around  us.  Well  now,  this  being  the  basis  of  all  cur 
knowledge,  the  powers  which  we  call  rational,  or  intellectual,  are 
necessarily  circumscribed  by  the  simple  ideas  thus  acquired.  The 
senses  put  us  in  possession  of  all  the  materials  Avhich  the  intellect  has 
to  work  up — in  like  manner  as  the  raw  material  must  first  be  put 
into  the  hands  of  the  manufacturer  before  it  can  be  manufactured  for 
the  various  uses  of  life.  All  mechanical  or  intellectual  ingenuity  is 
unavailable  without  the  material.  There  can  be  no  ship  without 
timber — no  penknife  without  metal.  Thus  a  child,  from  the  time  it^ 
powers  of  discriminating  sensible  objects  begin  to  be  developed,  ac- 
quires a  fund  of  materials,  or  simple  ideas,  on  which  its  intellect 
begins  to  operate. 

In  consequence  of  inattention,  we  imagine  that  children  are  making 
no  advances  in  infonnation  during  the  first  months  of  their  existeiK'^. 


i40  DEBATE, 

But  a  supcrticjal  observer  can  form  no  idea  of  the  important  acquis 
sitions  of  knowledge  made  by  an  infant  in  tlie  first  few  months  after 
its  birth.  It  is  employed  most  industriou.-ly  in  learning  to  use  its 
hands,  to  move  its  different  members,  to  adjust  its  ditierent  senses 
to  their  proper  objects.  The  minute  observer  will  notice  its  first 
clFurts  to  trim  its  eyes  so  as  to  have  a  discriminating  vision;  he  will 
remark  how  itrf  sotl  pulpy  fingers  are  in  almost  continual  exercise  in 
order  to  acquire  a  discriminating  tact. 

There  are  many  mysteries  existing  in  our  animal  economy  which 
have  never  yet  been  developed.  We  well  know  that  upon  the  first 
presentation  of  a  candle  to  the  vision  of  an  infant,  there  is  one 
distinct  and  separate  impression  made  upon  the  retina  of  each  eye, 
precisely  as  if  two  candles  were  in  the  first  instance  presented  to  the 
vision  of  the  infant.  How  comes  it  then  to  pass  that  the  infant  mind 
lias  such  a  power  of  miimte  attention,  as  very  early  to  have  a  con- 
sciousness of  the  presence  of  but  one  candle.  There  are  many 
secrets  jet  inexplicable  in  the  operations  of  each  of  these  senses. 
1  will  mention  one  which  the  wisest  physiologists  have  not  yet  been 
able  to  explain.  It  is  well  known  that  there  is  no  anatomical  con- 
nexion between  the  nerves  or  muscular  systems  of  either  eye;  that 
the  muscles  which  control  the  movements  of  either  eye  are  as  inde- 
pendent as  those  which  move  either  arm ;  yet  we  turn  both  eyes  in- 
voluntarily at  the  same  moment  to  any  particular  object,  giving 
precisely  the  same  turn  to  both  our  organs  of  vision.  This  is  as  per- 
fect in  the  new-born  infant  as  in  the  full-grown  man.  The  mind 
appears  in  its  first  acts  to  possess  a  sort  of  innate  power  over  the 
organs  of  vision.  From  the  first  dawn  of  rationality  the  mind  ap- 
pears conscious  that  illusion  has  been  practised  by  the  singular 
phenomenon  of  two  distinct  impressions  upon  the  retina  of  either 
eye.  No  one  iias  yet  fathomed  these  physical  mysteries  of  animal 
economy,  nor  is  it  any  part  of  my  present  business  to  attempt  to  fathom 
them.  It  is  enough  for  me  to  establish  the  position  that  all  our 
ideas  of  sensible  objects  are  derived  from,  and  only  derivable  through 
the  five  senses ;  that  the  mind  begins  to  operate  upon  these  materials 
as  soon  as  they  are  presented  to  the  senses,  and  that  this  gives  us 
the  i\v-:t  intimatinn  of  the  existence  of  infantile  intellect.  Having 
rather  stated,  than  analysed,  the  power  called  sensation^  let  us  turn 
our  thoughts  a  moment  to  perception. 

The  mind  forms  ideas  in  accordance  with  the  sensations  impressed 
upon  the  brain.  The  mind  is  perfectly  conscious  of  the  existence  of 
these  impressions  ;  they  are  communicated  directly  to  the  scnsoi'mn; 
and  here  begins  the  intellectual  process  of  reflecting  upon,  compa 
ring,  and  recalling  them;  then  presenting  ihom  in  ditTerent  views, 
feeparatinc,  abstracting,  comliuiug,  jind  generalizing  them.  All  this 
is  in  tiic  natin-al  operation  of  the  intellect  on  the  objects  presented  to 
it  by  sensation.  Thus  it  is  that  we  derive  our  ideas  of  sensible  objects, 
and  thus  wo  bofjin  to  renson  upon  them.  Therefore,  we  cannot 
imagine  a  ^ixth  sf"i«e — we  cannot  conceive  what  it  would  he.  The 
reason  is,  that  we  liave  never  seen  any  animal  possessed  of  it.     Had 


DKBATE  141 

Vv'e  been  endoweil  but  with  fovir  senses  it  would  have  been  equally 
impossible  to  conceive  of  a  fifth  sense,  with  but  three,  of  a  fourth,  &c. 
These  are  truths  which  I  think  must  be  palpable  to  the  plainest  un- 
derstanding and  Avhich  require  no  philosophic  subtlety  in  their  eluci- 
dation. Now  to  expect  a  man  destitute  of  the  light  of  revelation 
fo  have  ideas  not  derivable  through  any  of  his  senses,  would  be  as 
absurd  as  to  expect  a  man  without  the  organs  of  vision  to  have  all  the 
ideas  of  color  possessed  by  those  who  enjoy  the  very  clearest  vision. 
You  might  as  reasonably  expect  a  person  born  deaf  to  have  all  tft6 
ideas  of  harmony,  an  a  man  destitute  of  supernatural  revelation  to 
have  the  ideas  of  God  and  a  spiritual  system — Without  seeing  cr 
hearing  some  supernatural  personage,  ail  natural  objects  would  be 
inadequate  to  originate  any  sqiiritual  ideas.  Many  experiments  ha\e 
been  made  upon  the  deaf,  who  have  been  restored  to  hearing  to  as- 
certain v/liether  by  the  other  senses,  and  all  the  reasoningB  which  the 
mental  powers  were  capaljle  of,  they  had  acquired  any  idea  of  God;, 
and  all  have  concurred  in  attesting  the  utter  impo^^sifeility  of  acquiring 
such  without  the  aid  of  revelation.  No,  my  friends,  the  man  on  whom 
the  light  of  revelation  has  never  beamed,  can  no  more  conceive  of 
those  ideas  which  in  a  system  of  spiritual  religion  are  native,  inherent, 
and  discoverable,  than  the  fleaf-born  man  can  be  moved  by  the  "con- 
cord of  sweet  sounds."  It  would  be  as  rational  to  talk  of  seeing  by 
the  hand,  or  hearing  by  the  tongue,  as  to  talk  of  knowing  God  without 
a  commnnication  from  himself.  We  can  by  things  already  known  be 
Sau^ht  things  not  knov/n;  but  there  must  be  a  teacher. 

But  I  must  tell  you,  while  speaking  o^ revelation,  that  perhaps  I  am 
misunderstood ;  and  certainly  lam,  if  I  am  supposed  to  use  this  term  in 
the  vulgar  sense.  Foj-  now  it  is  usual  to  call  the  whole  Bible  areve- 
kition  from  God.  I  must  explain  myself  here.  There  are  a  thousand 
historic  foots  narrated  in  the  Bible,  which  it  would  lie  3-bsurd  to  regard 
as  immediate  and  direct  revelation  from  the  Almighty.  Paine  defines 
revelation  very  accurately,  although  he  did  not  believe  we  had  any 
properly  so  called.  He  says — Page  14.  ''Age  of  Reason  .^' — "Revela- 
tion cannot  be  applietl  to  any  thing  done  upon  earth.  It  is  a  commu- 
nication of  something  which  the  person  to  whom  that  thing  is  reveal- 
ed did  not  know  before" — and  I  add,  could  not  otherwise  know.— 
(That  intelligence  which  could  never  have  been  derived  to  us  through 
tlie  agency  of  our  senses.) — "Consequently  all  the  historical  and  an- 
ecdotal part  of  the  Bible  is  not  within  the  compass  , and  meaning  of 
the  v/ord  revelation."  Revelation,  from  the  import  of  the  term,  must 
be  supernatural,  But  the  historic  parts  of  both  testaments,  preseni 
a  great  variety  of  topographical  and  historic  facts  and  incidents;  col- 
loquies between  friends  and  enemies,  of  apostles,  prophets,  and  patri- 
archs,  and  of  distingushed  persons  good  and  evil ;  wars,  intrigues,  am 
ours,  and  crimes,  of  every  dve.  Now  it  would  be  neither  philosophi 
cal  nor  rational  todignil'V  and  designate  these  colloquies,  narratives, 
geographical  and  biograghical  notices,  &lq.  by  the  term  recdaiion^ 
The  term  revelation,  in  its  strict  acceptation  amongst  intelligent 
ehristjansj  means  notUin^  more  nor  less  than  a,  Divine  coiumunicatiQJS 


Kj2  DEBATE 

concerning  spiritual  and  eternal  thing?,  a  knowledge  of  which  maj? 
could  never  Iravc  attained  by  the  evercise  of  his  reason  upon  mate- 
rial and  sensible  objects;  for  as  Paul  say?,  "Things  which  the  eye 
has  not  seen,  nor  ear  heard,  neither  has  it  entered  into  the  heart  of 
man  to  conceive,  has  God  revealed  to  us  apostles,  and  we  declare 
iWm  to  you."  Now  the  corollary  is,  that,  to  a  man  to  whom  this 
divine  revelation  has  never  been  made,  it  is  impossible  to  acquire 
ideas  of  spiritual  and  eternal  things,  a«  for  a  blind  man  to  admire  the 
play  of  colors  in  a  prism. 

In  the  Old  Testament,  to  distinguish  the  ordinaVy  information  from 
the  divine  communications,  such  intimations  are  made  as  ^^Tlteicord 
of  the  LordP  or  '■'A  message  from  the  Ijord  came'''  to  such  a  person. 
Sometimes,  "T/<^  Lord  said P  But  in  the  New  Testament,  the  phrase 
^'' The  Word,'"  or  ^' The  ir-ord  of  the  Ijord,^  ox  ^'■The  Truth,''''  is  almost 
exclusively  appropriated  to  the  testimony  which  God  gave  concerning  the 
person andmission  of  Jcsits  Christ.  It  may  also  be  remarked,  that  in 
a  volume  such  as  the  Bible  is,  and  having  the  object  which  it  profess- 
es, it  was  necessary  that  the  worst  deeds  and  the  l;est  deeds  of  all  sorts 
of  men,  in  all  sorts  of  circumstanees,  should  be  detailed.  It  teaches 
us  man,  itdevelopss  human  nature,  lireceala  to  us  the  character  and 
purpose  of  the  .Maker  of  the  Universe.  Moreover  the  persons  who 
are  employed  to  make  these  communications  are  so  supernaturally 
guided  as  to  make  them  infallible  witnesses  in  all  the  facts  they  at- 
test, as  well  as  all  the  communications  concerning  supernatural  things. 
The  ridicule  which  some  ignorant  sceptics  have  uttered  against  thc^ 
contents  of  the  book,  under  the  general  title  of  a  revelation  from  God, 
as  if  it  were  all  properly  so  called,  is,  if  it  have  any  point  only  direct- 
ed against  their  own  obtusity  of  intellect,  and  negligence  in  making 
themselves  acquainted  with  the  most  important  of  all  books  in  the 
world. 

Ou'r  reasoning  upon  these  premises  must  therefore  necessarily  be 
in  the  following  order.  Objects  of  sense  are  presented  to  the  infant 
mind,  it  perceives  them,  begins  to  reflect  upon  them,  and  after  exerci- 
sing its  power  of  discriminationj  it  arrives  at  certain  conclusions  res- 
pecting them.  And  this  leads  us  to  notice  the  intellectual  powers  of 
man.  1.  Perception,  by  which  we  become  acquainted  with  all  things 
external.  "Z.  Memory  by  v.liich  we  arecnabled  to  recall  things  past. 
3.  Consciousness  which  acquaints  us  vvith  all  things  internal.  Per- 
ception has  present  seusibile  objects  for  its  {)rovince.  Memory  is  the 
record  which  we  have  of  the  past.  But  consciousness  has  respect 
only  to  things  present.  I  perceive  a  numerous  assemblage  now  be- 
fore me,  and  I  am  conscious  of  my  ov\'!i  thoughts  at  the  time.  I  rc- 
/vcmhcr  that  there  were  such  and  such  pfjrsons  here  yesterday. — 
These  three  powers  of  perception,  memory,  and  consciousne.'s,  are 
the  primary  power-?  of  the  mind.  Over  ttieso  three  we  have  shown 
ihat  the  will  };as  no  power:  that  they  are  independent  of  volition. 
For  example,  I  often  have  perceptions  contrary  to  my  volitions; 
matters  written  upon  the  table  of  my  memory,  by  singular  associa- 
t^ons,  will  involuntarily  present  themselves  fci  a  vivid  manner  lci<>re 


DEBATE.  143 

:ao,  and  ii  ccrlainiy  is  lilt  by  all,  that  our  being  conscious  of  our 
own  thoup;hts  depends  not  upon  any  act  of  the  will,  but  upon  the  con^ 
SHtution  of  mind  itself.  But  in  exercising  the  faculties  of  recollecting, 
rci^ecting,  imagining,  reasoning,  and  judging,  I  discover  that  all 
these  u re  subject  fo  the  control  of  my  volition.  For  example,  in 
exercising  the  f:tculty  of  imagination,  I  can,  at  will,  transfer  the  ex- 
ternal peculiarities  of  one  animal,  to  the  body  of  another,  and  thereby 
-ueate  any  kind  of  imaginative  monster;  I  can  by  imagination  take 
!ue  head,  trunk,  and  arms  of  a  man,  and  put  them  on  horseback  and 
-'hereby  jn-esent  to  my  mind's  eye,  the  fabulous  Centaur.  But  this 
license  of  imagination  is  gntireiy  under  the  control  of  my  volition. 
I  can  recollect  only  by  making  an  effort,  and  consequently  must 
/Ictermine  to  make  (hat  elTort.  I  can  reason  only  when  I  decide  to 
reason;  and  my  plucing  myself  in  the  attitude  of  a  judge,  is  as  much 
in  obedience  to  a  previous  determination,  as  the  eating  of  my  supper, 
or  my  going  to  led.  These  matters  are  so  plain  to  those  who  do  re- 
flect, that  to  demonstrate  them,  appears  sometiiing  like  an  insidt  to 
the  understanding  of  such  an  audience  as  this. 

I  v/as  about  to  state  some  facts  in  proof,  that  tiie  deaf  cannot  form 
an  idea  ol'  God,  a  future  state,  or  of  a  human  s{)irit.  But  1  am  inform- 
ed mv  half  hour  is  out.* 


*Fiom  some  cause  these  facts  wei'«  not  given  in  the  Debate.  The  next 
ppeech  fuikcl  to  c;dl  tliem  forth.  \  shall  just  state  one  case  here,  as  a  specimen 
of  the  docui-ents  alluded  to.  I  believ^  all  experiments  yet  made  upon  such 
pejsons/iiave  proved  that  f;\it]),*or  the  knowledge  «fGod,  and  of  a  Creator,  has 
come  by  hearing.  By  faiih  P.iul  said,  and  not  by  rcascii,  "we  know  that  the 
worlds  were  made  by  the  word  of  God."  This  cat;e  is  extracted  from  "The 
Memoirs  of  the  Academy  of  Sciences  .it  P.iris. — 

"  rhe  son  of  a  tradesman  in  Chartres,  who  had  been  deaf  from  his  birth,  and 
consequently  diimbi  when  he  was  twenty  three  or  twenty  four  years  of  age, 
hejfanon  a  sudden  to  speak,  without  its  being'  known  that  he  had  ever  heard. 
This  event  drew  the  attention  of  every  ooe,  and  many  believed  it  to  be  mirac- 
ulous.— The  young  man,  however,  gave  a  plaiH  and  rations!  account,  by  whicli 
it  appeare<l  to  proceed  wholly  from  natural  causes.  He  said  that  about  four 
months  before  he  was  surprised  by  a  nctr,  and  pleasing  sensation,  which  he 
a Rerwards  discovered  to  arise  from  the  ringing  of  bells;  that  as  yet  he  heard 
with  cnc  ear,  but  afterwards  a  kind  of  water  cflme  from  his  left  ear,  and  then  h-^ 
a^xAii  hear  distinctly  with  both;  and  from  this  time  he  listened  with  the  utmos', 
c^u'iosity,  and  attention  to  the  sounds  which  accompany  those  motions  of  th.e 
lips  wliich  he  had  before  remarked  to  convey  ideas  or  meaning  from  one  persoi 
toanothey.  In  .short,  he  was  able  to  understand  them,  by  noting  the  thing  to 
which  they  related,  and  the  action  they  produced.  And  after  repeated  :.: 
tempts  to  imitate  them  when  alone,  at  the  end  of  four  months  he  thcugt.. 
himself  able  to  talk.  He  therefore,  without  having  intimated  what  had  ha;^ 
pened,  began  at  once  to  speak,  and  aff..cted  to  join  in  conversation,  tho.igh 
with  much  more  imperfection  than  he  was  aware. 

"Many  divineB  immediately  visited  him,  and  qtiestioned  him  concerning 
Goda  and  the  soul,  moral  good,  and  evil,  and  many  other  subjects  of  the  sam?; 
klud:  butof  all  this  they  found  hhn  ignorant,  though  he  had  been  used. to  g.i 
to'mas=,  and  had  been  instructed  in  all  the  externals  of  devotion,  as  making 
the  sign  of  the  cross,  lookmg  upwards,  kneeling  at  proper  seasons,  and  .using 
gestures  of  penittnce,  and  prayer.  Of  death  itself,  which  may  be  considereit 
45  a  scnjibio  object,  h.e  had  very  confused,  and  impc-fect  ideas,  ror  -lid  it  acr 


j44  debate 

^Mr.  Owen  agiun  commences  reading. 

FOURTH   CO^DITIO^^ 

Of  having  the  means  and  inclination  to  jJromoie  continually,  the  happu. 

ncss  of  our  fellow-beings,  as  far  as  our  j^ou-er  can  he  made  to  extend, 

and  also  to  assist  in  increasing,  as  far  as  practicable,  the  enjoyments 

of  all  that  has  life. 

Tlic  governments,  religions,  laAvs,  institutions,  and  practices  ofthe 
world,  have  not  been  yet  devised  to  promote  the  happiness  of  man,  or 
the  comfort  of  animals.  The}- have  been  contrived,  rather,  to  insure 
the  miserj'  of  man,  and  the  discomfort  of  animal  life.  The  very  sup- 
position that  man  was  organized  by  nature  to  give  him  the  power  to 
think  and  feel  according  to  his  own  pleasure,  was  of  itself,  when  car- 
ried into  practice,  as  it  has  been  by  all  tribes  and  people,  quite  suffi- 
cient to  stay  any  progress  towards  the  happiness  ofthe  human  race. 

This  single  mistake,  respecting  human  nature  is  abundantly  sum- 
clent  to  disunite  all  mankiiid,  and  to  make  them  secret  or  open  ene- 
mies to  each  other.  For  while  ep.ch  man  or  woman  is  taught  to  be- 
lieve, that  every  other  man  and  woman,  may,  if  they  please,  think 
and  feel  as  (hey  do,  it  becomes  natiuai  P;r  them  to  be  angry  with  those, 
who,  they  imagine,  will  not,  from  ol>»tinacy  or  some  worse  motive, 
believe  what  they  believe,  wao  do  not  like,  or  dislike,  or  love  and  hate, 
according  to  their  notions  of  right  or  wrong. 

It  is  upon  this  error  that  all  governments,  religions,  Lt.vs,  institu- 
tions, language?,  and  customs  have  been  formed,  and,  i)y  it,  they  have 
been  all  made  so  complex  and  irrational.  And  it  is  solely  owing 
to  this  error  that  the  world  has  been  so  long  divided  against  itself,  that 
it  has  been  always  armed  for  its  own  destruction,  and  rendered  wholly 
blind  to  the  natural,  and  therefore  easily  attained  meansof  happiness. 

Instead  of  this  confusion  of  intellect, and  consequent  division  of  feel- 
ings among  the  human  race,  man  will  be  trained  "to  know  himself* 
from  infancy,  and  he  will  then  acquire  the  inclination  to  promote  the 
happine.-5  of  his  fellow-beings,  and  of  the  means  by  which  to  apply 
the  inclimtion  to  practice. 

riFTII   C0>'DITI0N. 

Ofthe  means  and  inclination  to  increase,  continually,  our  stock  of 
I;no:dc'Jgc. 

As  men  acquire  experience  they  learn  the  value  of  real  knowledge, 
they  discover  that  itistheonly  solid  foundation  for  virtue  and  happines^ 
and  that  it  is  the  true  source  of  power.  Hitherto  the  book  of  nature  or 
of  renl  knowledge  has  been  sealed,  in  such  a  manner,  that  no  man  has 
yet  dared  to  open  it  honestly  and  fairly,  for  tho  benefit  of  the  many. 

Innumerable  books,  however,  said  to  beof  divino  origin  have  been 

pcsr  thathe  had  ever  reflected  upon  it.  His  life  was  little  more  than  animaJ, 
,ind  sensitive,  lie  seemed  to  be  contented  with  the  simple  perception  of  such 
objects  as  ke  could  perceive,  and  did  not  compare  his  ideas  with  each  other, 
nor  draw  inferences,  as  might  have  been  expected  from  him.  It  appeared, 
however,  that  his  understandin.ef  was  vigorous,  and  his  spprehenslon  quick,  so. 
t.h.it  his  intellectual  defects  must  have  been  cavised,  not  by  t!ie  barrcjm>'*s  (<v 
the  soil,,  but  merely  by  the  want  of  necessary  cultivation." 


DEBATE.  Wo 

spread  over  the  world,  and  palmed  upon  the  public  lis  books  of  real 
knowledge. 

The  fibles  which  they  contain  have  been  made  to  fill  the  minds  of 
men  with  all  manner  of  error,  and  to  compel  them  to  commit  all  kinds 
of  evil,  aa  at  this  day,  as  is  evident  to  all  w!io  can  reflect  \vithout  pre- 
judice. 

All  these  spurious  books  of  divine  origin  arc  full  of  high  «'".imding 
%vords  in  praise  of  virtue,  and  learning,  and  religion;  but  we  aow  dis- 
cover, by  an  unerring  standard  of  truth,  that,  the  authors  of  these 
dogmas  and  mysteries,  did  not  know  any  thing  of  real  virtue,  know* 
ledge,  or  religion;  or,  if  they  did,  that  ihey  purposely  devised  these 
tables  to  deceive  mankind,  to  keep  them  in  ignorance,  that  they  might 
be  more  easily  governed,  and  made  to  support  the  governing  few  in 
luxury  and  idleness,  to  the  injury  of  all  parties. 

It  is  now  evident  that  the  reignof  these  mysteries  is  rapidly  passing 
away;  that  it  is  about  to  be  superceded  by  knowledge  derived  from 
tangible  facts,  by  the  only  kind  of  knowledge  that  ever  can  be  of  real 
benefit  to  mankind. 

Now  when  this  description  of  knowledge  shall  be  taught  from  infan- 
cy to  all  men,  they  will  have  pleasure  in  acquiring  it,  and  the  farther 
t";:ey  proceed,  the  greater  will  be  their  gratification,  and  the  more  ar- 
dently will  they  desire  to  pursue  it. 

The  acquisition  of  the  knowledge,  founded  on  facts,  in  unison  with 
al!  other  facts,  and  its  truth  proved  by  its  accordance  with  the  know- 
ledge previously  known  and  ascertained  to  be  true,  will  create  a  con- 
tinually increasing  desire  to  add,  day  by  day,  to  the  stock  acquired  in 
childhood  and  youth,  and  thus  will  the  indmationbe  formed,  and  per 
manently  established  to  seek  to  progress  in  real  knowledge  through 
life. 

in  the  new  state  of  existence  effectual  means  will  be  devised  to 
satisfy  the  desires.  Every  individual  will  have  the  benefit  of  the  best 
libranss,  laboratories,  instruments,  and  implements  to-  assist  him  in 
his  studies.  Men  of  the  most  experience,  and  best  minds,  and  dis- 
position.s  will  be  always  ready  to  aid  the  younger  in  every  branch  of 
knowledge,  while  all  the  means  will  surround  the  population  to  enable 
f-hem  to  prove  the  truth  of  their  theories  by  practice. 

The  acquisition. of  real  knowledge  will  accumulate  enormous  pow- 
•=;r  to  the  human  race,  and  to  its  extension,  age  after  age,  there  can  be 
no  assignable  limit.  It  will  be  the  legitimate  means  of  agreeably 
and  beneficially  changing  men's  sensations;  of  opening  new  stores 
^of  pleasure  which  will  never  satiate,  and  they  will  be  led  on,  step  by 
step,  in  the  path  of  real  knowledge,  and  made  more  and  more  acquaint- 
o.d  with  that  power  which  gives  them,  an  existence  and  hourly  sup- 
port. 

In  (act  the  chief  design  in  the  new  state  of  existence,  will  he  to 

train  the  young  in  the  best  manner,  and  to  provide  the  means  "for  ail 

*o  inerese  continually  in  the  most  useful  knowledsre,  and  to  create  the 

d€<v:p.  to  make  the  greatest  attainment  in  the  most  valua].)le  pursuits-, 

13 


140  DEBATE. 

SrXTlI   CONDITION. 

Of  the  means  of  employing  the  best  society,  and  more  particularly^  of 
associating  at  pleasure  with  those  for  whom  we  feel  the  highest  regard 
and  greatest  affection. 

Without  this  power,  whatever  naay  be  the  other  advantages  accu- 
mulated around  any  society,  their  condition  cannot  be  satisfactory. 
All  who  have  had  extensive"'e.xperience,  know  that  by  far  the  la,rgest 
share  of  happiness  arises,  through  life,  from  the  society  of  those  to 
whom  we  are  compelled,  by  nature,  to  feel  the  most  regard  and  the 
strongest  affection. 

With  this  privilege,  few  things,  beyond  the  simple  necessaries  of 
•life,  are  requisite  to  insure  a  considerable  degree  of  satisfaction  of 
mind,  and  a  nearer  approach  to  happiness  than  power,  wealth,  and 
knowledge,  combined,  can  give  without  it, 

"But  as  the  world  has  hitherto  been  governed,  how  very  fcAV  have 
possessed  the  privilege  of  associating  at  pleasure  with  those  for  whom 
they  were  compelled  to  feel  the  greatest  regard  and  strongest  affec- 
tion!    How  few  enjoy  it  at  this  moment  over  all  the  world! 

AW  past  institutions  have  been  formed  apparently  with  the  inten^- 
tion  of  obstructing,  as  much  as  possible,  the  happiness  that  nature 
designs  man  should  enjoy  from  his  social  feelings  by  implanting 
30  deeply  and  widely  the  seeds  of  affection  among  the  human  race. 
For  all  the  artificial  arrangements,  by  man,  in  all  countries  and  at 
-ill  tines,  appear  to  be  purposely  calculated  to  destroy  the  pleasures 
arising  from  sincerity,  confidence,  and  affection. 

Thedivision  of  society  into  governors  and  governed,  rich  and  poor, 
^:arncd  and  u'dearned,  into  single  families,  into  sects  and  classes, 
and  into  numerous  tribes  and  people  taught  to  have  oi>posing  feelings 
jbr  each  otlier,  all  tend  to  deteriorate  society,  and  to  give  a  wrong  or 
.unnatural  direction  to  all  the  kindlier  feelings  of  our  nature,  and  to 
render  it  difficult  or  almost  impossible,  in  most  cases,  for  individuals 
to  associate  at  pleasure  with  those  for  whom  they  cannot  avoid  having 
the  most  regard  and  strongest  affection. 

In  the  new  state  of  existence  this  great  evil  will  not  be  known — 
rvery  obstacle  to  the  free,  open,  honest  communication  between  mind 
and  mind  will  be  removed^  In  this  state  of  society  all  interconrsG 
betv/een  human  beings  of  both  sexes,  and  of  all  ages,  will  be,  at  all 
limes,  what  is  now  termed  confidential,  that  is,  they  will  express, 
Tuider  all  circumstances,  their  genuine  thougiits  and  feelings  without 
a)y  reservation  whatever,  *" 

Not  feeling  the  necessity  for  disguising  their  sensations,  th'ey  will 
never  acquire  the  habit  of  doing  so.  While,  under  the  existing  insti- 
tntion=:,  almost  the  whole  communication  between  man  and  man, 
?ind  nation  and  nation,  is  a  continued  system  of  insincerity,  by  which 
they  endeavor  to  deceive  each  other;  and  when  they  succeed,  it  is  to 
their  own  injury. 

The  necessity  which  exists,  under  these  institutions,  to  cover  our 
r^al  thoughts  and  feelings  from  others,  is,  of  itself,  sufficient  to  deorade 


DEBATE.  147 

man  below  the  inferior  animals,  and  to  inflict  misery  on  his  whole 
race. 

By  attending  to  the  feelings  of  children,  we  discover,  that  man  is 
most  powerfully  impelled  by  his  nature,  to  be  honest  and  sincere, 
and  to  hide  or  be  ashamed  of  any  of  the  sensations  which,  by  his 
ibrmation,  he  is  compelled  to  receive.  It  requires  cojistant  watching 
and  great  care,  on  the  part  of  those  who  are  around  children,  to  pre- 
vent them  from  expressing  all  their  sensations,  and  telling  the  whole 
truth  upon  every  subject,  as  far  as  they  know  it,  and  still  more  exer- 
tion to  force  them  to  acquire  as  nmch  practical  deceit,  as  the  irration- 
al customs  of  the  most  civilized  nations  requirCv 

All  this  degradation  and  sulyugation  of  the  very  finest  and  best 
Feelings  of  humnn  nature  w  ill  altogether  cease  in  the  new  state  of  ex- 
istence. For  all  the  practical  arrangements,  and  all  the  institutions 
in  this  state,  will  be  in  unison  with  the  laws  of  nature-,  and,  when  the 
results  of  this  union  of  |)racticc  and  principle  shall  be  enjoyed,  it  will 
be  felt  to  be  an  act  of  insanity,  or  a  real  aberration  of  the  human  fac- 
ulties, whenever  any  individual  in  convei-sation  with  man,  woman, 
or  child.  shuU  not  express  the  genuine  sensatids  which  tlie  existing 
circumstances  make  on  his  organization.  These  sensations  are, 
alone,  to  him,  truth;  and  as  soon  as  men  shall  be  trained  to  be  ration- 
al, and  shall  be  under  institutions  and  within  circumstances  in  unison 
with  their  training,  truth  alone  will  be  known  among  them. 

And.,  under  these  arrangements,  all  will  know  precisely  the  impres- 
sions which  their  conduct  makes  upon  others,  and  a  stronger  stimu- 
lus to  every  kind  of  excellence,  cannot  be  given;  it  will  effectually 
purify  the  thoughts  and  feelings  of  all,  and  produce  a  perfection  of 
conduct  throughout  society,  of  which  the  present  ignorant,  degraded, 
and  irrational  race  can  form  no  adequate  conception. 

^Vhen  sincerity  and  triith  and  consequently  rationality  shall  be 
alone  known  among  men,  it  will  be  soon  ascertained,  by  experience, 
whether  nature  intended  to  give  man  happiness,  by  limiting  or  extend' 
ing  his  aflections;  v.'hether  she  intends  him  to  confine  his  most  ex- 
clusive feelings  to  one  of  the  opposite  sex,  or  to  divide  it  with  more 
than  one,  and  how  many. 

However  this  may  prove  by -experience,  we  may  be  assured,  Avhen 
no  artilicial  obstructions  shall  exist,  that  the  dictates  of  nature  are 
those  which  she  intends  shall,  alone,  influence  to  actions  that  shall 
the  most  effectually  promote  real  virtue  and  happiness. 

Nature,  which  is  now  thwarted  in  every  advance  to  urge  the  human 
race  to  knowledge  and  happiness,  will  persevere,  until  her  righteous 
laws  shall  be  alone  obeyed,  and  they  will  ultimately  direct  the  inter- 
course of  society  as  wisely  for  the  well  doing,  well  being,  and  enjoy- 
ment of  tiie  human  race,  as  she  has  ever  done  among  the  whole  of  the 
animal  and  vegetable  existences,  which  are,  in  this  respect,  subject 
to  the  same  general  laws. 

One  thing  is  most  evident,  that  nature,  by  keeping  the  power  of 
'"jaking  new  impressions  to  herself,  never  intended  that  man  or  wo- 


1  IS  DECATE. 

mHn  t-hould  perjure  themselves  by  promising,  to  each  other,  that  then' 
scusntions  from  and  for  each  other,  should  continue,  without  change* 
until  death. 

In  the  new  state  of  existence,  this  crime,  also,  of  perjury,  will  be 
unknown,  for  there  will  be  "no  indissoluble  mnrriages,  or  giving  in 
marriage;"  on  the  contrary,  all  \vi!),  at  all  times,  possess  the  power 
to  as-snciate  with  those  onijv  for  whom  nature  compels  them  to  feel 
5he  Mio;.^},  regard  and  strongest  affection. 

SKVENTH  CONDITION. 

Oftruvellinff  with  convenience  and  advantage. 

To  have  the  means  of  travelling  at  pleasure,  or  of  removing,  with- 
out iuconvenience,  from  one  district  to  another,  is  essential  to  the  full 
enjoyment  of  happiness. 

This  benefit  will  be  provided,  in  a  very  effectual  manner,  in  the 
iiew  state  of  existence,  by  arrangements  which  will  be  equally  advan- 
tageous for  the  traveller  and  for  society. 

The  arragements  which  will  be  formed,  under  this  new  mode  of 
•existence,  will  be  so  formed,  that  when  any  country  shall  be  regular- 
ly settled  under  its  regulations,  the  traveller  will  have  an  opportunity 
of  resting  many  direction  in  which  he  may  proceed,  within  two  miles 
of  the  lastassociation  or  station  he  may  have  left  or  passed. 

He  will  find,  in  all  these  places,  whatever  can  be  necessary  to  his 
comfort ;  the  same  as  he  enjoyed  in  the  association  or  society  fronm 
whence  lie  commenced  his  travels.  It  will  not  be  necessary  for  him 
to  enciunbcr  himself  with  luggage  of  any  description;  there  will  be 
supplies  of  all  he  will  require,  ready  for  his  use,  in  each  society,  and 
these,  as  before  stated,  will  bo  within  two  miles  of  each  other  iji  what^ 
ever  direction  he  may  travel. 

These  journies  must  be,  of  necessity,  subject  to  geneml  regulations, 
which  will  apply  equally  to  all  of  the  same  age;  for  it  is  evident,  all 
c-^^nnot  travel  at  the  same  time.  But  it  is  probable  that  more  than'ali 
whowisli  to  change  their  position  at  one  time,  may  leave  their  station 
without  inconvenience. 

As  long  as  travellers  do  not  go  out  of  the  territories  occupied  by  the 
associations  who  have  embraced  the  new  mode  of  existenee,  they  will 
not  require  money  or  extra  provisions  of  any  description,  because 
they  will  bo  equally  at  home,  wherever  they  may  wish  to  stop,  for  a 
lunger  or  shorter  period. 

The  only  condition  to  which  they  will  be  liable,  is,  that  they  shall 
occupy  themselves,  as  long  as  they  remain  in  their  new  situation,  in 
the  same  manner  iu  which  they  were  employed  in  their  former  asso- 
ciation. 

When  the  change  is  in  progress,  from  the  old  to  the  now  state  of 
existence,  money  of  the  countries  to  which  the  traveller  is  about  to 
proceed  will  be  supplied  to  him  from  the  public  treasury. 

But  rational, as  all  these  reformed,  or  re-created  beings  will  become, 
under  the  new  circumstances  by  which  they  can  be  surrounded,  no 
fund.'^,  or  labor,  of  the  societiesMvill  bo  uselessly  expended.    They 


DEBATE.  149 

Will  all  distinctly  perceive  that  a  well  arranged  economy,  in  the  wholo 
proceedings  of  these  communities,  is  the  true  foundation  of  the  high- 
est and  most  permanent  prosperity. 

Whatever  temporary  dilKciilties  may  arise,  at  first,  in  bringing  all 
the  requisite  arrangements  for  travelling  with  ease,  comfort,  and 
general  benefit  into  practice,  a  little  experience  and  perseverance^ 
la  right  principles,  will  soon  overcome  them. — [Half  hour  out.] 

Mr.  Campbell  rises  — 

Mr.  Chairman — There  is  a  land  in  which  there  is  no  sickness,  in 
which,  eating,  drinking,  and  sleeping  are  unnecessary.  1  am  well 
aware  that  in  an  argument  so  abstract  in  its  nature  as  the  present,  we 
cannot  gointo  such  details  as  to  make  every  topic  perfectly  apprehen- 
sible to  all.  We  have  been  attending  to  a  brief  analysis  of  our 
external  senses,  and  internal  faculties.  To  aid  the  least  accustomed 
to  this  kind  of  reasoning,  we  shall  present  the  substance  in  a  new 
form.  Let  us  imagine  that  there  are  five  worlds,  and  that  we  have  a 
distinct  organ  calculated  exclusively  for  the  use  of  each  distinct 
world — that  there  is  a  world  of  colors,  cognizable  by  the  eye;  a 
world  of  sounds,  cognizable  by  the  car;  a  world  of  odors,  cognizable 
by  the  olfactory  sense;  a  world  of  Servers,  cognizable  by  the  taste; 
and  a  world  of  tacts,  that  is,  of  the  tactile  properties  of  bodies,  all 
the  ideas  belonging  to  which  world  are  cognizable  only  by  the  sense 
of  feeling.  Nov/  these  five  worlds  make  up  this  one  material  world 
and  all  the  properties  which  belong  to  it.  And  he  that  lacks  one  of 
these  organs  or  senses,  is  forever  debarred  from  that  world  of  which 
it  is  the  doer. 

Scnsaiion  is  the  name  which  philosophers  have  given  to  the  exer- 
cise of  these  senses,  or  rather  to  the  operation  by  them  which  makes 
us  acquainted  with  the  material  world.  Perception  is  the  name  given 
to  those  acts  of,  the  mind  which  discriminate  the  dinerent  sensations 
or  impressions  made  upon  our  sens^^s.  It  is  called  the  faculty  of 
perception  to  riistinguii^h  it  from  other  faculties,  such  as  memory  or 
imagination.  By  this  faculty  wc  become  acquainted  with  all  things 
external ;  but  to-morrow  all  the  ideas  of  to-day  derived  through  the 
iaculty  of  perception  become  the  objects  of  memory,  that  having 
respect  exclusively  to  the  past.  Next  comes  consciousness,  which  is 
like  an  internal  eye,  enabling  me  to  take  cognizance  of  my  recollec- 
tions, reasonings,  and  all  the  operations  of  my  intellect — such  as 
reflecting,  comparing,  discriminating,  and  judging.  These  are  the 
primary  intellectual  operations,  and  they  are  ail  necessary  in  order- 
to  arrive  at  certain  conclusions  on  material  things  or  the  dominions  of 
these  five  worlds.  But,  then,  there  is  the  world  of  spirits,  which  no 
man  could  imagine,  and  of  which  these  five  worlds  do  not  afford 
an  archetype,  or  sensation,  or  perception.  Of  this  Avorld  we  have 
manv  ideas,  thoughts,  terms,  and  conversations,  and  the  question 
is.  How  did  we  come  hy  them?  No  v.indow  or  door  has  been  opened 
to  us  in  the  department  of  sense.  W^here  are  the  organs,  the  senses, 
i\iQ  media,  through  which  we  have  derived  these  ideas?  Not  by  the 
13* 


150  DEBATE. 

eye,  the  ear,  nor  the  taste;  for  these  are  our  corporeal  senses  and 
cannot  take  cognizance  of  spiritual  existences.  For  all  our  ideas  of 
spiritual  and  eternal  things  we  must,  therefore,  be  indebted  to  some 
other  power. 

The  human  intellect  has  no  creative  power.  It  can  only  reason 
£.-om  the  known  to  the  unknown.  We  can  augment  almost  ad  infi' 
nitmn,  but  we  cannot  create.  And  so  it  is  in  the  material  world— It 
is  a  law  of  physics  that  one  new  particle  of  matter  cannot  be  created. 
We  can  change  and  modify;  we  can  convert  a  fluid  into  a  solid,  a 
.shapeless  piece  of  wood  into  a  polished  piece  of  furniture ;  but  we  can 
neither  create  nor  destroy  one  particle  of  matter.  And  just  so  it  is 
in  the  operations  of  our  intellectual  faculties  upon  sensible  objects. — 
Concedingtomv  friend  that  imagination  ranges  wildly  through  the 
intellectual  world,  yet  all  philosophic  sceptics  and  christians  have 
.idmitted  that  although  imagination  may  '«body  forth  the  forms  of 
things  unknoAvu,"  it  is  only^by  analogy  to  things  already  known., 
that  they  can  be  "turned  p  shapes,''  and  receive  "a  local  habitation 
ixnd  a  wcfKif."  Imagination  is,  to  the  intellectual  world,  what 
jnechanical  ingenuity  is  to  the  natural  v/orld.  In  neither  can  any 
result  be  elaborated  without  a  stock  to  begin  upon.  Our  position  i? 
;hat  imagination  can  do  no  more  with  ideas,  than  mechanical  inge- 
riiiity  can  with  metals,  wood,  and  stone — that  the  intellectual  as  well 
as  the  mechanical  artificer  must  have  his  subject  before  him.  .Hence 
It  is  utterly  out  of  the  pov^erof  imagination  to  originate  the  idea  of 
spiritual  existences,  or  even  to  invent  a  name  expressive  of  a  spiritual 
idea. 

But  to  give  the  argum.ent  its  plain  practical  application,  and  great- 
est force,  we  must  contemplate  another  endowment  of  man.  I  mean 
ihe  faculty  of  speech.  This  topic  is  intimately  connected  v/ith  the 
preceding.  What  is  this  faculty  ?  It  is  the  power  not  only  of  giving 
utterance  to  our  feelings,  but  of  giving  names  to  things.  IIow  did 
wo  come  by  the  use  of  speech?  is  it  naiural  to  man  to  speak?  oris 
not  language  rather  purely  an  imitative  thing.  I  may  show  this 
tumblej  to  an  infant,  and  thus  afibrd  matter  for  its  perception,  mem- 
ory, and  consciousness  to  operate  upon;  but  will  its  perception, 
memory,  or  consciousness  enable  it  V)  give  a  name  to  this  vessel? 
[  may  perhaps  hazard  the  disapprobation  of  this  audience,  by  assert- 
ing that  speech  is  not  natural  to  man.  Groans  and  inarticulate 
enunciations,  expressive  of  passion  or  feeling, are  natural  to  almost  all 
:iuimalg.  But  man  differs  from  them  all  in  the  following  respect:  they 
all  have  a  systematic  expression  uniformly  the  same;  but  man,  with- 
out language,  has  such  groans  and  sighs  and  expressions  of  feeling 
without  system.  The  speechless  babes  have  no  uniformity  of  this 
Kort.  But  the  horse,  the  ass,  the  cow,  the  sheep,  the  goat,  the  swal- 
low, the  sparrow,  have,  wherever  found,  the  same  language  of 
passion  and  feeling.  The  nightingale  and  the  lark  sing  the  same 
song  all  the  world  over.  But  v/hen  we  ?pcak  of  language,  we  mean 
hot  enunniations  indicative  of  feeling,  but  names  for  ideas  or  senti- 
mcnts.    But  let  us  ask,  \l<.m  do  infants  learn  tospealiZ    Do  thev 


debate!  151^ 

Spoak  as  naturally  as  they  see  or  smell  ?  Sitrely  not.  They  sigh, 
groan,  cry,  and  laugh  naturally,  but  i/nzVa^ireZi/ they  speak.  Speech 
is  the  result  of  education,  of  training,  and  of  the  imitative  faculty 
of  man.  It  has  been  experimentally  demonstrated  that  a  man  who 
has  never  keardthe  articulations  of  the  human  voice  can  never  speak; 
A  child  may  be  born  with  the  most  perfect  organs  of  speech,  and 
yet  be  born  dumb  and  continue  dumb  through  life,  in  consequence  of 
the  imperfection  of  its  auricularorgans.  Dumbness  is  the  necessary 
consequence,  the  inseparable  adjunct  of  deafness  from  birth,  li 
fhere  be  a  language  of  nature  it  is  a  language  of  inarticulate  sounds, 
v.hich  all  abandon  so  soon  as  they  learn  to  speak.  This  is  o. facto: 
vast  consequence  in  this  argument.  Admitting  that  there  is  a  natu  • 
ral  enunciation  of  feeling,  and  a  language  of  pains  and  joys,  this 
language  is  abandoned  when  what  is  now  called  human  language  is 
taught.  Ail  philosophers  have  been  baffled  in  their  attempts  to  ac- 
count for  the  origin  of  language,  and  all  nations  have  concurred  in 
declaring  that  speech  was  the  gift  of  the  gods.  The  most  ancient  of 
the  Egyptian  writers  (and  these  arc  of  higher  antiquity  than  any 
other  extanf,)  concur  in  declaring  that  they  are  utterly  unable  to  ac- 
count for  the  origin  of  human  speech  wiihout  referring  it  to  God. 
The  impossibility  of  inventing  a  universal  language  is  very  obvious. 
Because  in  order  to  invent  a  new  language  ccmmon  to  all,  all  must 
be  congregated,  and  a  conventional  vocabulary  must  be  adopted 
— for  instance,  they  must  agree  unanimously  that  this  glass  shall  be 
called  tumbler.  But  how  could  they  be  congregated  or  enter  upon  this 
business  witliout  the  possession  of  that  identical  universal  language 
which  the  scheme  contemplates?  There  is  no  speculation  on  the 
origin  of  language  to  be  found  in  any  of  the  schools,  that  warrants 
the  conclusion  that  man,  by  the  miaided  exercise  of  his  native,  inher- 
ent pov/ers,  could  have  attained  to  the  use  of  speech;  or  that  language 
could  have  been  communicated  to  man,  in  the  first  instance,  by  any 
hut  a  divine  instructer.  Speech,  like  faith,  comes  by  the  ear;  what- 
ever comes  by  the  ear  is  derived ;  therefore lui man  language  is  derived. 
Whatever  is  derived  is  not  natural ;  human  language  is  derived ; 
therefore  human  language  is  not  natural.  In  proof  of  the  syllogism, 
the  deaf  cannot  speak.  The  idea  of  any  thing  must  necessarily  be 
precedent  and  anterior  to  the  invention  of  a  name  for  it.  All  nations 
must  have  had  an  idea  of  Deity  befure  the  word  God,  in  their  respect- 
ive languages,  could  have  been  invented  Fifty  years  ago  there  was 
not  to  be  found  in  all  the  books  mid  all  the  vocabularies  in  the  world, 
such  a  \ford  as  steam-boat ;  and  why?  Because,  at  that  period,  the 
idea  of  sleam-hoats  had  not  been  conceived,  consequently  no  name 
could  be  annexed  to  an  idea  which  had  no  existence.  How  then  was 
the  ideas  and  names  of  God,  Spirit,  Altar,  Priest,  Sacrifice,  derived 
toman?  The  idea  of  these,  and  all  positive  acts  f  religious  wor- 
ship, must  necessarily  have  existed  antecedently  to  the  invention  of 
names  to  express  them.  The  conclusion  is  irresistible,  that  the  in- 
vention of  the  terms  by  which  spiritual  ideas  are  expressed,  must 
haAC  been  posterior  to  the  conception  of  the  ideas  themselves— that 


15*2  DEBATE 

ns  these  ideas  could  not  have  been  derived  through  the  media  of  ih(i 
five  senses,  thej^  must  have  been  communicated  in  some  other  way— ' 
and  that  both  the  ideas  and  names  of  spiritual  things  must  have  been 
matter  of  divine  revelation.  By  a  reference  to  the  Old  Testament  we 
shall  fmd  these  facts  fully  established  in  evidence.  And  if  the  Bible 
facts  did  not  Support  our  reasoning,  we  would  nevertheless  be  con- 
strained to  regard  it  as  logical  and  demonstrative  as  any  that  can  be 
brought  to  bearupon  an  abstract  speculation.  But  I  am  not  compelled 
to  rest  the  truth  of  this  reasoning  upon  metaphysical  deductions. 
We  have  matters  of  fact  to  go  upon.  The  Bible  tells  us  most  em- 
phatically that  the  first  colloquies  ever  held  upon  this  earth  were 
between  the  great  Creator,  and  our  first  ancestors,  viva  voce.  The 
book  of  Genesis  tells  us  that  the  first  pair  talked  with  God— hence 
the  inference  from  the  fact,  that  God  firsttavght  man  to  speak,  is,  that 
the  art  of  speaking  is  not  native  and  inherent  in  the  family  of  man, 
Newton  has  sagely  observed  that  God  has  given  us  both  reason  and 
religion  in  the  gift  of  speech;  that  the  power  of  ratiocination  is  but 
an  adjunct  of  the  faculty  of  .'^pefech.  There  is  no  logical  objection  to 
the  dictum  of  Newton,  that  God  gave  to  man  both  reason  and  religion 
in  the  gift  of  speech.  I  presume  that  it  would  be  very  difficult  to 
prove,  by  any  process  of  philosophical  reasoning,  that  man  could 
correctly  reason  or  have  spiritvial  ideas  without  the  use  of  speech.  In 
truth,  we  think  by  words,  and  infants  think  by  things ;  and  let  him 
who  imagines  he  can  think  without  terms  make  the  experiment. 

But  for  these  purposes  it  is  not  necessary  that  man  should  have 
an  extensive  vocabulary.  lie  only  requires  two  lessons — first,  the 
elementary  ideas;  and,  secondly,  the  elementary  words  significant 
of  them:  and  then  who  shall  prescribe  limits  to  the  range  of  his  in- 
tellectual powers?  He  will  soon  multiply  his  conceptions  and  his 
terms  beyond  the  powers  of  numbers  to  express.  But  he  must  have 
i:he  data,  or  some  stock,  to  trade  upon. 

Moses  tells  us  that  God  called  the  animals  in  Paradise  around 
Adam,  and  that  he  tried  Adam's  skill  in  speech,  by  requiring  him  to 
^ive  names  to  them.  He  gave  them  names;  and  we  are  told  that 
Adam's  nomenclature  was  correct.  But  we  can  trace  the  pJcenomenon 
of  language  up  to  the  root,  although  we  cannot,  on  philosophic  prin- 
cijjles  account  for  the  origin  of  language.  V/e  find  in  Europe  twenty- 
seven  languages;  and  by  tracing  them  up,  we  find-  that  they  are 
kindred  branches  from  three  roots ;  that  these  three  roots  of  European 
languages  are  scions  of  one  single  stock  is  highly  probable,  and  that 
tliis  root  was  Hebrew.  Whether  this  root  was  Hebrew  or  some  other 
eastern  language  is  more  matter  of  philological  curiosity  than  of 
importance  to  our  argument.  But  there  can  be  no  question  that  all 
languages  are  traceable  up  to  the  same  fountain. 

In  the  nomenclature  of  animals  respect  was  had  to  the  qualities  of 
the  animal,  therefore  the  idea  of  thcdisting;ushingcharactcristic  of  the 
animal  must  necessarily  have  existed  before  the  animal  iise'f  could 
.have been  designated  by  any  specific  name.    If  the  Hebrew  was  no* 


DEBATE.  158 

the  first  language  ever  spoken,  it  has,  nevertheless,  internal  evidences 
of  having  been  predicated  upon  these  primitive  elementary  princi- 
ples as  illustrated  in  the  nomenclature  of  animals. 

In  Hebrew  the  zoological  nomenclature  is  always  analogous  to  the 
••liaracteristic  quality  of  the  animal.  "Thus  the  original  Hebrew 
names  of  many  of  the  beasts  and  birds  of  that  region  are  apparently 
formed  by  onomatopma..  or  in  imitation  of  their  natural  cries  or  notes : 
so  the  general  name  given  to  the  tamer  animals,  sheep  and  kine^ 
was  heme,  in  which  sound  the  lowing  of  the  one,  and  the  bleating  of 
the  other,  seems  to  be  imitated ;  so  the  name  of  the  common  ass,  orud, 
and  of  the  tdld  ass  pra,  resembles  their  braying.  The  name  of  the 
raven,  okeb,  was  doubtless  taken  from  its  hoarse  croaking ;  of  the 
aparrou^  tsippor,  from  its  chirping;  of  xhe  partridge,  auERA,  from 
the  note  she  uses  in  calling  her  young;  and  the  murmur  of  the  turtle- 
dove,  is  exactly  expressed  by  its  Hebrew  name  Ttm,  and  evidently 
gave  rise  to  it.  Many  other  instances  of  the  kind  might  be  produced ; 
but  these  are  sufficient  to  show,  at  least  the  great  probability,  that 
some  of  the  first  names  given  to  the  several  tribes  of  animals  were 
derived  from  their  respective  notes.'' 

But  the  instances  already  adduced  are  sufficient  to  show,  that,  in 
the  primitive  formation  of  language,  respect  was  had  in  the  nomen- 
clature of  animals,  to  the  analogies  and  accordance  of  articulate  and 
inarticulate  sounds.  But  this  was  not  the  only  plan  adopted  in  the 
primitive  nomenclature  of  animals.  The  primeval  nomenclators  not 
only  took  cognizance  of  the  vocal  peculiarities  of  animals,  but 
also  of  their  characteristics.  Hence  the  camel  was  called  gimel,  be- 
cause supposed  to  be  of  a  vindictive  temper.  A  sheep  was  called 
rachel,  because  of  its  meekness ;  a  ram  was  called  agil,  because  of 
its  agility;  in  like  n»anner  a  goat  was  called  sair  from  its  being 
hairy. 

Thus  they  took  the  vocal  and  other  qualities  of  animals,  and  from 
their  observation  of  these  they  formed  their  zoological  nomenclature. 
Well,  then,  the  analogical  argument  goes  to  prove,  and,  indeed, 
compels  us  to  conclude,  that  the  annexation  of  the  names  of  God, 
spirit,  angel,  altar,  priest,  sacrifice,  &c.  must  have  been  posterior  to 
the  conception  of  the  spiritual  ideas  which  these  terms  express.  The 
corollary  to  be  derived  from  analysing  the  five  senses  apd  this  super- 
added gift  of  speech,  is,  that  we  can  neither  have  ideas  concerning 
spiritual  things,  nor  names,  without  the  aid  of  immediate  and  direct 
revelation 5  that,  without  revelation,  we  could  no  more  conceive  of 
these  ideas  than  we  could  invent  names  for  them.  The  child  born  in 
France  we  know,  by  experience,  will  acquire  the  language  of  that 
country;  the  child  born  in  Italy  will  speak  Italian,  because  they  are 
artificially  taught  to  speak  the  mother's  language;  but  if  language  was 
natural  to  man,  all  children  would  speak  the  same  language.  On  the 
hypothesis  that  the  first  pair  were  created  in  a  state  of  infancy,  or  of 
adolescence,  the  difficulty  concerning  the  origin  of  language  remaiftia 
e<^ually  inexplicabk. 


t54  l)EBA*rE; 

Children  at  birth,  it  is  said,  have  been  excluded  hy  circumstance^ 
from  all  access  to  the  sound  of  the  human  voice;  and  after  arriving  at 
maturity,  it  has  been  discovered  that  thej^  have  no  more  of  the  gift  of 
speech  than  brutes  have,-  and  from  all  the  premises  before  us  the  con- 
clusion fcdlows  out  irresistibly  that  speech  is  as  legitimately  the  sub- 
ject of  divine  revelation  as  religion  itself;  or  to  express  the  conclusion 
in  other  words,  the  inevitable  inference  is,  the  idea  of  God,  altar, 
priest,  victim,  &c.  is  older  than  the  names.  But  two  ways  only  caii 
ideas  be  communicated :  first,  by  presenting  the  archetype,  or  that 
which  produces  the  idea  to  tlie  external  sense;  or,  secondly  by  speech, 
describing  the  thine:  to  be  revealed  or  communicated  by  something 
already  kno^vn.  Now  as  the  langu&ge  of  a  people  is  the  only  infalli- 
ble test  of  their  irr.provement  and  civilization,  so  the  name  of  God, 
altar,  priest,  victim,  found  among  the  most  savage  tribes  of  antiquity, 
incapable  of  abstract  reason  or  sentimental  refinement,  is  a  positive 
proof  that  none  of  them  did  ever  invent  the  idea.  This  would  be  as 
decisive  proof,  were  a!i  the  premises  clearly  understood,  as  the  dis- 
covery of  a  gold  or  silver  coin  or  medal  found  amongst  a  people  igno- 
rant of  metals  and  their  natures,  would  be,  that  they  wore  not  the 
makers,  but  the  finders  or  borrowers  of  this  coin.  I  boldly  assert  here, 
and  I  court  objection  to  the  assertion,  that  every  principle  of  sound 
reasoning,  and  all  facts  and  documents  in  the  annals  of  time,  compel 
us  to  the  conclusion  that  the  idea  and  name  of  God  first  entered  the 
human  family  by  revelation.  No  man  ever  uttered  a  sentence  more 
unphilosophic,  more  contrary  to  human  experience,  observation,  and 
right  reason,  than  Mirabaud,  when  he  declared  that  savages  invented 
the  idea  and  name  of  God  and  spiritual  existences.  He  might  as  well 
have  averred  that  savages,  without  fire,  without  a  mould,  and  without 
metal,  made  the  first  gold  coins. 

Wednesdaij,  April  15,  3  o''docJc  P.  M, 
Mr.  Owen  rises — 
My  friends,  I  proceeded  this  forenoon  as  far  as  the  eighth  provision- 
\iecessary  to  human  happiness:  I  have,  therefore,  only  to  read  the 
eighth  and  ninth  in  order  to  finish  all  I  have  before  me;  and  then  my 
friend  Mr.  Campbell,  and  myself,  may  come,  perhaps,  to  closer  quar- 
ters. 

[Here  Mr.  Owen  reads  to  the  end  of  the  Appendix,  and  his  half  hour 
is  out.] 

EIGHTH  CONDITION. 

Of  release  from  all  superstitious  fears,  supernatural  notions,  and 
from  the  fear  of  death. 
In  the  new  state  of  existence  all  cliildren  will  be  taught  to  perceive, 
to  investigate,  and  to  compare  facts,  and  to  deduce  accurate  conclu- 
aions,  by  comparing  one  fact  carefully  with  another.  The  founda- 
Tioii  of  the  human  mind  will  tlius  rest  upon  a  knowledge  of  facts  al! 
in  unison  one  with  another;  and,  it?  formation  will  {u-oceed,  do>- 
by  day,  by  adding^ a  clear  perception  of  one  law  of  nature  to  another, 
V'util  each  mind  will  thus  acquire  (ox  it?cif  an  iucreasiiig  standard  oj* 


DEBATB.  i&O 

truth,  wTiichwill  guard  it  from  youth  against  the  reception  of  errors 
of  the  imagination.  In  minds  thus  cultivated  superstitious  or  un- 
natural fears  will  never  enter.  They  will  never  become  so  irrational 
as  to  imagine  any  laws  of  nature  for  which  they  can  discover  no  {act, 
but  they  will  study  to  acquire  an  accurate  knowledge  of  those  laws  to 
the  extent  their  minds  can  investigate  them,  and  knowing,  as  they 
will  speedily  learn,  that  truth  is  one  throughout  the  whole  universe, 
and  that  there  can  be  no  opposition  or  contradiction  between  any  one 
truth  and  another,  their  minds  will  soon  attain  so  much  strength  and 
knowledge,  that  an  error  will  not  find  admittance  therein. 

Every  error,  presented  to  a  mind  so  trained  and  formed,  will  be 
immediately  compared  with  the  trite  ideas  already  received  by  the 
study  of  facts — of  facts  the  truth  of  which  all  are  compelled  to  admit, 
because  they  have  been  previously  found,  after  the  most  severe  inves^ 
tigation,  to  be  in  strict  accordance  with  all  the  ascertained  laws  of 
liature.  This  comparison  will  soon  detect  its  fallacy  by  showing  its 
opposition  to  those  established  facts,  or  to  the  unchanging  laws  of 
nature;  and,  in  consequence,  it  will  be  as  impracticable  for  the  mind 
to  give  it  reception  among  its  true  ideas,  as  for  the  stomach  to  receive 
ihe  most  loathsome  food,  when  attempted  to  be  forced  into  it. 

The  human  mind  will  thus  become,  for  the  first  time  since  its  ex- 
istence,  sane  and  rational ;  for  all  the  ideas  with  which  it  will  Isig 
filled,  will  be  in  unison  with  each  :ther;  there  will  be  no  complexity 
or  confusion  among  them — all  wil!  be  harmony  within. 

There  w-ill  be  no  jarrmg  between  natural  feelings  and  imaginary 
divine  commands  in  direct  opposition  to  th^se  feelings;  for  it  Avill  be 
4vnown  that  the  natural  feelings  cf  the  h-iman  race  are  the  divine 
commands,  and  that  whatever  is  opposed  to  them  is  error — is  super- 
stition— is  an  invention  of  ignorant  men,  whose  class  is  opposed  to 
the  well-being  and  happiness  of  mankind,  who  are  trained  from  their 
youth  to  deceive  them,  to  fill  them  with  fear  and  dread  of  nonentities, 
which  they  describe  according  to  the  wildest  fancies  of  the  most 
absurd  imagination. 

None  of  this  ignorant  and  mischievous  proceeding  will  be  found 
in  the  new  state  of  existence,  Nothing  that  is  unknown,  or  that  is 
incomprehensible  to  the  human  faculties,  v/ill  create  any  other  feel  - 
ing  than  a  cheerful  confidence;  that  the  best  has  been,  is,  and  will 
be  done,  that  the  materials  of  which  the  universe  is  composed  permit 
to  be  done. 

Every  aberration  of  the  human  intellects  v/ill  be.  at  once,  detected 
by  the  standard  of  truth,  formed  in  every  niindj  of  a  sufficient  number 
of  facts,  all  in  unison  with  each  other. 

This  standard  vvill  guard  the  mind,  in  the  new  state  of  existence^ 
against  the  reception  of  all  incongruous  notions  and  absurd  combi- 
nation of  ideas.  Superstitious  and  supernatural  fears  v,ill  entirely 
cease,  and  all  will  readily  acquire  correct  ideas  relative  to  the  de- 
--"ojiiposiliop  of  all  materials,  conipounds,  aad  organizations. 


156  DEBATE. 

Were  it  not  for  the  irrational,  imaginary  notions,  which,  for  num. 
berless  ages,  the  population  of  the  world  has  l^en  compei  jd  to  receive 
as  divine  truths,  there  would  be  no  fear  ofd-jh  among  mankind. 

It  would  become  obvious  ^hat  the  materi-  -p  of  vhich  the  earth  and 
atmcHphere  are  com^;Csed,  modifiid,  as  th  v  o;'  uably  are,  by  the  in- 
fluence of  the  solar  ^ysfem  in  which  they  "jlve,  are  continually 
undergoing  the  changes  of  composition  an- 1  fiecomposition  according 
to  the  fixed  laws  of  nature,  which  alter  not  their  eternal  course,  in  the 
slightest  iota,  through  any  of  the  forms  or  ceremonies,  or  wordy 
wanderings  of  the  human  race. 

Are  we  not  justified  in  saying  that  it  is  a  necessary  law,  of  all  other 
laws  of  nature,  that  no  change  has  ever  been  or  can  be  made  in  the 
eternal  laws  of  the  universe?  That  the  least  .^hange  in  the  laws  by 
which  the  universal  mechanism  and  chemistry  cf  nature  perform 
their  united  operations,  would  create  a  chaos  and  confusion  that 
woui .1  listurb  and  destroy  its  one  universal  movenjcnt  that  preserves 
the  harmony  of  all  existences? 

Can  these  laws  be  rendered  variable  and  uncertain  for  man,  an 
insect  upon  an  atom,  as  he  exists  upon  the  earth  compared  to  the 
eternity  of  space,  with  its  endless  systems  of  suns  and  planets, 
revolving,  sphere  beyond  sphere,unchan2ed  and  probably  unchange- 
able? No!  the  composition  and  decomposition  upon  the  earthy  when 
viewed  without  the  vanity  and  presumption  arising  from  ignorance  of 
the  laws  of  nature,  wilt  be  found  to  difier  not  in  man  from  any  other 
vegetable  or  animal  compound.  He  is  composed  of  the  self-same 
naterials,  and  he  is  again  decomposed,  and  becomes  part  of  the 
general  mass  from  which  every  earthly  compound  contiaues  to  be 
iormed. 

And  this  is  a  law  of  impartiality  afnd  justice,  which,  when  it  shall 
be  fully  comprehended,  will  lead,  not  only  to  universal  charity  in 
practice  from  man  to  man  throughout  the  globe  j  but  it  will  fill  him 
with  benevolent  and  kind  feelings  for  all  that  has  life — it  will  give 
him,  in  fact,  a  fellow-feeling  for  all  that  exists  around  him. 

lie  will  know  that  he  is  perpetually  changing  particles  of  his  own 
ex  stence  with  all  objects  among  which  he  moves,  whether  animate 
or  inanimate.  He  will,  therefore,  avoid  giving  unnecessary  pain  to 
any  thing  that  has  life.  The  worm  and  the  insect  are  his  kinsfolk; 
they  are  from  the  same  original  stock  of  materials,  and  in  the  next 
decomposition  will  unite  again  as  children  of  the  same  origin,  pro- 
ceeding from  one  common  parent,  who  is  aline  interested  in  the 
general  happiness  of  every  bein^  formed  from  the  universal  mass 
^Tom  whence  all  come,  and  into  which  all  return. 

No!  man  is  not  an  exception  to  the  general  laws  of  nature;  he  is 
born  and  he  dies,  and  "the  place  which  knew  him,  knows  him  no 
more.''' 

There  is  not  one  single  fact,  except  in  a  slight  extension  of  soirie 
of  the  same  faculties,  different  in  the  formation  and  decomposition 
of  man)  from  any  ether  earthly  compound  and  decompositioi;;  ar^d 


DEBATE.  157 

iien  men  shall  be  disabused,  on  this  subject,  thoy  aviII  be  great 
j:ainers  in  practice. 

They  will  no  longer  vainly  expend  their  time  and  faculties  upon 
imaginary  future  existences  which  belong  not  to  their  nature;  but 
they  will  at  once  apply  theinselve?,  heart  and  soul,  to  make  a  para- 
dise of  their  present  abode,  that  each  generation  in  succession  may 
enjoy  it  continually  without  any  ignorant  fears  for  the  future,  except 
that  of  creating  some  permanent  cause  of  misery  during  their  lives; 
such  as  slavery,  cruel  and  unjust  laws,  or  irrational  institutions  and 
customs,  to  inflict  punishment  on  their  progeny;  or,  in  other  words, 
•on  that  which  constituted  part  of  themselves,  and  far  which  they 
would  have,  if  rightly  instructed,  a  fellow-feeling. 

Tliis  view  of  our  existence  is  similar  to  the  desire  we  have  been 
taught  to  have  to  provide  abundantly  for  our  children  and  innnediate 
descendants. 

The  latter  is  now  an  ignorant  and  selfish  desire,  created  b^/  an 
artificial  state  of  society,  while  the  other  will  evince  a  true  know- 
ledge of  human  nature  and  generate  dispositions  of  unbounded  love 
and  charity — not  in  words,  but  in  practice,  for  the  whole  human 
i-ace,  present  and  future. 

This  view  of  human  nature  will  pot  an  end  to  tiie  pride,  vanitv, 
and  selfishness  of  individuals  and  families;  it  will  destroy  all  notions 
of  superstition  and  of  unknown  supernatural  agencies,  until  some 
tangible  and  consistent  facts  respecting  their  existence,  if  they  do 
exist,  shall  be  acquired.  And  more  especially  of  their  interference 
in  human  aiTairs  in  opposition  to  the  unerring  laws  of  nature. 

Jt  will  also  annul  all  the  unreasonable  fears  of  death,  or  of  our 
accidental  or  natur.il  decomposition,  wliich  are  now  so  unwi'^ely  in- 
stilled into  the  minds  of  children,  almost  as  soon  as  they  can  be  made 
to  receive  these  injurious  imi)ressions.  Man  is  thus  made  a  mental 
coward,  and  filled  with  all  manner  of  fears  of  the  imagination,  against 
wliich  he  knows  not  how  to  defend  himself.  lie  is  thus  made  so  wetd: 
and  irrational,  that  he  continually  torments  himself  and  others  througii 
life,  without  producing  any  counteracting  benefit. 

Instead  of  being  thus  abused  in  childhood,  he  ought  to  be  taught 
from  infancy  the  plain  truth  on  this,  as  well  as  u|)qn  every  other 
subject. 

He  would  then  know  what  to  expect,  and  he  would  be  alv/nys 
without  fear  or  dread  of  any  kind,  prepared  for  (hat  change  which 
all  nature  undergoes;  and  his  happiness,  during  life,  woidd  not  he 
disturbed  with  apprehensions  and  fears  of  v.hat  would  bccoiac  of 
him  afler  decomposition. 

He  would  comprehend  the  truth,  upon  this  subject,  the  whole  truth, 
and  nothing  but  the  trutli,  and  in  cousequonce,  his  mind  would  l.e 
firm  and  sane  at  all  time*;  he  would  be  free  to  act,  witiiout  a. selfish 
motive,  what  the  world  now  calls  a  noble  and  generous  part  to  all  his 
fellow-beings,  but  which  conduct  would  then  become  the  cylHmow 
practice  of  the  Iiuman  race. 

14 


15t^  DEBA'l'E, 

:M>-Tn  CONDITION. 

Of  a  state  of  society,  in  lehich  all  its  lairs,  institutions,  and  customs  shall 

be  in  accordance  with  the  laus  of  human  nature,  or  with  the  divine 

laws  by  which  man  is  formed  and  governed. 

Any  society  in  which  the  lawsof  man  have  been  made  to  oppose 

^le  divine  laws  of  his  natnrc,  ninst,  of  necessity,  exist  in  a  state  of 

continued  crime,  disunion,  and  misery. 

All  societies  of  men  have  been  so  formed,  that  at  this  day  they  all 
exist  in  crime,  disunion  and  misery.  In  all  of  them  the  divine  laws 
ttf  nature  have  been  misunderstood,  or  disregarded,  and  men  have, 
busied  themselves  in  vain,  in  devising  artilicial  laws  to  alter  their  un- 
r.hangeble  nature,  and  improve  the  work  of  a  power  beyond  their  fac- 
ilities to  comprehend. 

It  is  evidently  the  whole  duty  of  man  for  his  own  sake,  and  for  the 
benefit  of  his  race,  t>  find  out  the  laws  of  his  nature,  that  he  may 
first  know  what  manner  of  being  he  is,  and  then  form  all  his  institu- 
tions to  be  in  strict  accordance  with  these  divine  laws.  He  will  then 
by  the  nvitural  progress  of  knowledge,  bring  about  a  new  state  of  ex- 
istence, in  which  the  duty,  the  interest,  and  inclination  of  all  will 
be,  at  all  time?,  one  and  the  same  feeling.  In  which  all  will  possess, 
in  security  and  v/ilhout  opposition  from  any  quarter,  a  full  supply,  at 
all  times,  of  whatever  is  essential  to  the  happiness  of  human  life. 

Under  the  supposition  that  these  principles  are  as  true,  and  their 
praciice  as  beneficial  as  I  have  stated,  it  becomes  a  question  of  per-i 
manent  interest,  to  know  how  this  change — a  change  greater  than  all 
^vhich  have  preceded  it — can  be  accomplished,  not  only  without  in-  . 
mry  to  anj^,  but  with  permanent  advantage  to  all.  To  me  it  appears 
that  this  change  can  be  ellbcted,  the  m.ost  easily,  by  the  union,  in  the 
first  instonco,  of  some  of  the  leading  governments,  and  of  the  heads  of 
the  chief  sects  of  religion,  in  the  adoption  of  general  measures  to  di- 
rect the  new  arrangements  upon  an  extensive  scale;  but  in  a  manner 
so  gradual,  that  no  shociv  shall  be  given  to  the  interests  or  feelings  of 
any  portion  of  s'.>clety.  And,  in  forming  these  arrangements,  no  at- 
tempt should  bo  permitted  to  be  made  to  displace  the  individuals  who 
are  at  the  head,  or  wh>  administer  any  of  the  existing  governments. 
No  member  of  any  church  should  he  deprived,  during  his  life,  of 
the  support  and  emoluments  which  he  now  derives  from  it.  No  one 
deriving  his  support  from  other  professions  should  be  ia  any  degree 
curtailed  in  the  advantages  which  he  derives  from  his  present  static* 
in  thorn.  No  one  employed  in  any  business  should  be  called  upon 
or  expected  to  do  more  than  his  present  occupation  requires  him  to 
]ierform.  No  one  shall  be  required  to  da  any  thing  contrary  to  his 
formei*  habits. 

It  is  unnecessary  that  any  of  these  eviis  sh.ould  arise  or  be  allowed 
1,0  take  place,  because,  there  is  power  in  society,  v/hich,  when  direct- 
ed, will  be  found  much  more  than  sufficient  to  supply  all  the  wants 
nn'i  wishes  of  mankind,  without  it  being  necessary  to  adopt  any  of 


JjEBATE.  159 

fhcse  temporary  evils,  or  in  any  degree  to  diminish  the  siriall  porlion 
of  happiness,  wliich,  under,  the  existing  systems,  had  fallen  to  the  lot 
ofany  individual. 

The  unused  and  misdirected  powers  of  society,  are  far  more  than 
sulhcient  to  satisfy  the  wishes  of  all  mankind,  as  soon  as  they  shall 
learn  what  is  requisite  to  make  them  happy;  and  shall  know  what 
!t  is  their  interest  to  desire,  and  the  best  means  to  obtain  and  secure  it. 

Thus  have  I  endeavored  to  sketch  the  outline  of  the  causes  of  the 
past  and  present  errors,  and  evils  among  men;  to  deduce  the  princi- 
ples of  human  nature  from  facts  which  change  not,  but  which  remain 
the  "same  yesterday,  to-day,  and  forever;""  to  show  how  those  princi- 
ples may  be  beneficially  applied  to  practice,  for  the  advantage  of  man- 
kind, and  how  this  change  may  be  gradually  effected  throughout  so- 
ciety without  injury  to  any  individnol  of  any  class,  scc^,  party,  qr 
•country. — [Half  hour  out.'] 

Mr.  Campbell  rises. 

Mr.  Chairman — I  did  not  know  that  in  \indcrtaking  to  encounter 
Mr.  Owen  with  controversial  weapons  I  was  to  conibat  with  a  divini- 
fy.  I  did  not  know  that  his  twelve  laws  were  to  be  received  and  inter- 
preted as  divine  revelations.  He  has  claimed  the  pov.-er  of  forgivin:-; 
us  and  himself  all  sins,  originating  in  his  own  singular  and  eccentric 
course  during  the  whole  prosecution  of  this  argument.  He  has  laid 
claim  to  the  high  attribute  of  uuderstan^iing  the  secreta '^f  ;'.n  !:"??.-'':*. 
He  says  that  his  facts  and  premises  are  of  a  dignity  and  high  impor-t 
that  none  of  us  are  able  to  comprehend;  and  seems  to  insinuate  that 
there  are  as  many  mysteries  and  incomprehGnsibilities'  in  Ih-s  new 
revelation  v/hich  he  promulgates,  as  in  the  old  one,  whicli  we  have 
all  been  taught  to  receive. 

But,  with  all  due  deference  to  Mr.  Owen's  new  light  of  revelation, 
I  must  protest  against  the  liberties  which  he  takes  with  our  oracles, 
lie  seems  to  be  very  fond  cf  quoting  froiu  them.  This  must  proceed 
either  from  a  desire  to  mislead  us  by  passing  ofTthese  sentences  as  ex- 
pressive of  his  meaning  in  the  commonly  received  sense  of  them,  c/ 
from  his  conviction  that  there  is  no  book  so  eloquent  and  sub.'ime  as 
the  Bible,  and  thus  directly  compliments  the  book  which  he  opposes. 

I  did  e.xpect,  in  this  contest,  to  have  had  to  encounter  the  much 
boasted  reason  of  the  sceptics.  In  their  zealous  adoration  of  reason, 
sceptics  have  ridiculed  us  as  mere  dupes  for  revering  the  light  of  the 
sacred  volume.  1  did  expect  that  argument,  deduction,  reason,  proof, 
the  most  exact  and  philosophic  definitions,  and  the  most  minute 
analysis  of  the  physical  and  intellectual  man,  would  have  been 
adduced  by  my  opponent  in  this  discussion.  I  was  expecting  to  meet 
this  formidable  array  of  controversial  forces;  but,  to  my  utter  as- 
tonishment, I  have  not  yet  been  encountered  by  a  single  syllogism. 
So  far  my  opponent  has  offered  us  neither  logical  premises  nor  con- 
clusions. Well,  perhaps,  we  must  overlook  all  this,  and  anticipate 
ft  new  order  of  things.  I  have  regretted  the  necessity  of  introducing 
the  argument  which  I  have  nearly  brought  to  a  close,  because  it  is 


\m  DEBATE; 

^ther  adopted  to  the  taste  nor  apprcliension  of  a  popular  assembl^j 
JDUt  I  have  been  obliged  to  be  somewhat  abstract  in  these  disquisitions 
boca-isc  the  scope  of  the  debate  seems  to  require  it,  and  the  debate 
itself  is  contemplated  to  be  matter  of  record.  It  is  only  after  the 
\vho!e  premises  are  submitted  to  calni  and  dispassionate  reading,  that, 
you  can  form  a  correct  estimate  of  the  validity  of  each  argument. 
I  should,  therefore,  never  have  thought  of  introducing  an  argument 
pf  this  abstract  character  before  this  assembly,  did  I  not  expect  the 
whole  to  be  published,  and  the  grounds  on  which  the  cause  of  eter- 
nal  truth  is  to  be  placed  against  the  fancies  and  cavils  of  distempered 
minds,  foirly  laid  before  the  youth  of  this  generation. 

In  introducing  an  argument  like  this  in  a  popular  assembly,  we 
have  to  imitate  the  pedagogue  who  first  teaches  the  alphabet  in  order 
to  give  his  pupil  the  art  of  reading.  We  have  to  adduce  the  alphabet 
of  mental  philosophy  in  order  to  lead  you  to  relish  and  apprehend  the 
truth  of  our  reasonings  upon  ourexternal  senses,  and  mental  faculties. 
But  in  purely  abstract  and  philosophic  topics  this  course  must  be  pur- 
cued.  I  must,  then,  go  over  the  ground  which  I  have  taken  in  this 
argument,  so  far  as  it  has  been  prosecuted,  with  the  hope  that  if  Mr, 
Owen  will  not  take  notice  of  any  issue  that  may  be  tendered  to  him, 
some  othor  person  may  present  me  w'ith  some  solid  objections,  ia 
order  that  these  premises  may  be  tested  thoroughly  by  fair  and  logical 
arguments.  We  have,  then,  endeavored  to  show, by  a  very  brief  au- 
■u'.VS^i  wf  cui'  sen???,  that  vre  can  have  no  simple  ideas  excent  those 
tierived  through  sensation  and  reftection ;  that  tlie  powers  of  the  mind 
in  all  its  operations  are  confmed  to  ideas  and  impressions,  acquired 
!Ty  pefceptbn  and  Conscionsncss;  that  although  we  may  compound 
and  rcmod  jfy  almost  ad  infmUmn,  we  cannot  originate  an  idea  entirely 
new.  \"e  have  shown  that  speech  is  neither  natural  to  man,  nor  the 
invention  of  man;  that  infants  must  be  tavght  to  speak  by  a  slow  and 
regular  process :  tliat  names  are  applied  to  things  and  ideas  in  conse- 
quence of  the  pre-existence  of  the  ideas  in  the  mind;  that  the  idea 
ma>st  always  necessarily  precede  the  name,  and  that  we  have  experi- 
mental proof  from  infants,  from  those  born  deaf  and  subsequently 
renlor,.'.]  to  hoaxing^  And  here  I  will  rernarlc,  for  the  salce  of  illustrr.- 
lion,  that  no  ivifaai  has  ever  been  known  to  speak  any  language  but 
thcii  v.Iuoh  it  ha'?  bfien  tatight,  nor  to  attempt  to  give  a  name  to 
any  thing  till  some  mother,  nurse,  or  other  instructor,  has  desig- 
nated that  thing  by  its  ajjpropriate  name  to  the  child.  I  have  stated 
(hat  it  was  universally  known  tliat  a  man  born  deaf  could  never  be 
taught  to  speak  until  Jiis  deafness  was  removed,  because  the  power  of 
ppcech  can  onlv  be  a^cquired  b}"  tlie  ear,  and  not  by  any  other  organ ; 
that  if  it  were  natural  to  man  to  express  himself  in  language,  and 
give  names  to  ideas  and  sensible  objects,  all  men  would  attempt  thi?, 
the  untaught,  as  well  as  those  who  have  been  taught  to  speak.  In 
the  phttosophieal  transactions  of  several  European  and  American 
Hocietics  there  aro  ins(ances  on  record  of  persons  born  deaf,  being 
brought  to  hearing  after  they  had  attained  the  age  of  twenty-five  or 
thirty,  and  then  taught  the  use  of  speecj).     These  persons  have  bcei^  - 


DEBATE.  161 

ihtefrogated  -whether,  previously  to  their  restoration  to  the  faculty 
of  hearing  and  their  acquisition  of  the  power  of  speech,  they  had 
ever,  from  their  observations  on  the  visible  universe,  derived  any 
idea  of  an  invisible  Creator;  and,  una  voce,  they  have  declared  that 
.such  an  idea  never  entered  their  imaginations.  This  tangible  fact 
is  to  be  foimd  in  the  records  of  all  the  cases  ia  which  this  cure  has 
been  performed. 

This  is  the  only  experiment  that  is  possible  to  make  in  a  case  of 
this  kind;  for  we  cannot  find  a  human  being  possessed  of  a  full  or- 
ganization, whose  mind  has  not  in  some  way  or  other  been  enlight- 
ened on  this  subject  by  tradition.  We  cannot  find  a  man  perfectly 
ill  a  state  of  nature,  who  never  heard  the  sound  of  any  human  voice 
but  his  own.  lt\ve  could,  he  might  be  a  fit  subject  to  experiment  upon, 
after  teaching  him  the  use  of  speech.  This  is  all  the  proof  that  the 
natureof  the  argument  requires  or  directs,  and  it  must  be  by  this  time 
logically  established  in  the  minds  of  tluise  who  can  appreciate  the 
argument.  It  has  been  presumed  that  we  might  arrive  at  the  idea  of 
a  first  cause  by  a  process  of  reasoning  a  jwsterioi'i;  but  there  is  a 
palpxhlo  petitio  piHticipu  in  this  argument,  since  it  assumes  that  the 
material  world  is  an  effect,  and  if  an  effect  it  must  have  a  cause,  which 
is  the  very  position  to  be  proved.  So  far  reason  and  experience  cor- 
respond with  revelation.  I  rest  a  very  important  point  of  the  argu- 
ment here — for  if  this  be  argument  and  not  fallac)-,  (and  I  wish  to  hear 
all  objections  to  the  argument,)  then  PauPs  was  an  axiomatic  ti-uth; 
^^By  faith  we  are  assured  that  the  universe  was  made  by  the  word  of 
God."  He  does  not  say  by  reason,  observe,  but  hy  faith.  No  chris- 
tian can  demur  to  a  mode  of  reasoning  which  has  for  its  object  the 
establishing  a  conviction  of  the  truth  of  what  Paul  says,  when  he  af- 
firms that  by  faith  we  know  the  tmiv>erse  was  made  hy  the  word  of  God, 
when  he  affirms  that  the  jcorld  by  philosophy  never  kneic  God.  Third- 
ly, we  have  further  proved  from  the  analysis  of  our  intellectual 
powers,  that  faith  or  belief  is  not  more  necessary  or  independent  of 
our  volition  than  knowledge  and  experience.  This  a  very  capital 
point  of  the  argument,  and  goes  to  subvert  the  whole  of  my  opponent's 
theory  of  faith.  Faith,  then,  I  say,  has  been  proved  to  be  as  depend- 
ent on  volition  as  knowledge  or  experience;  because  all  the  faculties 
employed  in  examining  evidence  and  acquiring  knowledge  are  sub- 
ject to  our  volitions.  The  moment  I  determine  to  push  m3/  investi- 
gation into  any  department  of  knowledge  of  which  I  am  ignorant,  that 
moment  I  summon  my  energies  to  the  work.  The  moment  testimony 
is  presented  to  me.  I  call  all  my  faculties  to  the  examination  of  that 
testimony;  and  my  volition  is  just  as  operative  in  my  examination  of 
testimony,  as  it  is  in  my  researches  into  any  fivorite  department  of 
science.  Such  then  is  the  argument  wiiicii  I  have  submitted  to  you 
as  deduced  from  these  premises.  We  may  now  naturally  lead  you  as 
we  proposed,  to  the  direct  eviderxes  of  the  posilive  tvnih  of  revelation, 
a  duty  which  I  hoped  to  l;ave  been  called  to  at  the  onset. 

j\Iy  friend  and  1  liavo  been  sailing  in  company  so  long,  and  have 
at  last  ai'tiveJ  wh'jre  we  can  brin^  our  aiUl'-?-"'^''  to  loar  against  each 
14* 


iG2  DEBATi:. 

other.  I  have  jiist  now  arrived  at  the  point  upon  which  I  did  suppose  aU 
the  merits  of  this  controversy  were  to  rest.  But  while  speaking  oa 
the  incapacity  of  the  human  mind  to  originate  ideas  entirely  new,  1 
cannot  pretermit  this  opportunity  of  illustrating  a  theory,  common,  I 
believe,  to  both  christians  and  sceptics,  by  a  reference  to  my  friend's 
proceedings.  We  have,  then,  asserted  that  the  human  faculties  have 
not  the  power  of  originating  any  thing  new,  and  Mr.  Owen's  social 
theor>'  corroborates  the  assertion.  I  would,  therefore,  ask  Mr.  Owen 
to  answer  this  question.  Did  he,  or  did  he  not,  some  forty  years  ago, 
originate  this  theory  from  his  own  observation  of  human  nature;  or 
was  it  not  suggested  to  him  by  the  circumstances  which  christi- 
anity  threw  around  him  in  Scotland?  That  his  theory  originated  in 
the  religious  circumstances  at  that  time  existing  in  Lanark,  we  have 
good  reason  to  believe.  It  was  the  christian  benevolence  of  Mr.  Dale 
which  prompted  him  to  invent  a  plan  for  the  education  of  the  children 
of  the  poor.  By  instituting  a  system  of  co-operation,  Mr.  Dale  was 
enabled  to  sustain  five  hundred  poor  children  at  one  time,  who  were 
collected  in  the  manufactories,  which  he  controlled,  and  were  there 
maintained  and  educated  by  his  philanthropy.  And  to  these  circum- 
stances, instituted  by  Mr.  Dale,  is  Mr.  Owen  indebted  for  the  origina- 
tion of  his  new  views  of  society.  And  this  is  another  proof  that  we 
can  only  acquire  the  knowledge  of  new  things  from  things  already 
known. 

We  come  now,  in  the  regular  prosecution  of  this  subject,  to  the 
consideration  of  an  innate  power  in  human  nature.  I  do  not  know 
that  I  am  able  to  designate  this  power  by  its  appropriate  name;  but 
tlirrc  is  a  native,  inherent  power  in  human  nature  of  believing  upon 
testimony.  This  power  is  sometimes  called  credulity.,  which  is  ag 
luhcrcnt  in  the  infant  mind  as  any  other  faculty.  Now,  upon  this 
•  •rcduiity,  are  predicated  all  systems  of  instruction.  Were  it  not  for 
<!!is  innate  principle  of  credulity  in  human  nature,  there  could  be 
no  docility  in  children.  Were  it  not  that  they  have  the  power  of 
receiving  instruction  upon  testimony  from  their  teachers,  all  intellec- 
lual  improvability  would  be  impracticable.  And  here  commences  the 
I4ne  of  demarcation  between  mere  animal  instinct  and  the  intellectual 
progrcssiveness  of  man.  He  is  b)^  nature  a  progressive  animal,  and 
there  is  no  nc  plin  ultra  in  his  intellectual  progress.  But  all  this 
i»oundless  improvability  in  man  has  its  source  in  his  credulity.  If  he 
I'.ad  not  the  power  of  believing  what  his  parents  and  all  others  who 
may  stand  in  a  didactic  relation  to  him,  instruct  him  in,  it  would  be 
us  impossible  to  fructify  his  mind,  as  it  would  be  to  teach  a  goat  to 
speak.  This  power,  by  whatever  name  it  may  be  called,  is,  in  its 
operations,  the  most  gigantic  moral  power  with  which  man  has  been 
'^ndowfid.  Now  the  theoay  of  my  opponent  pretermits  and  keeps  out 
of  view  this  important  faculty  of  human  nature;. — he  has  not  predi- 
cated a  single  one  of  his  facts  upon  it.  Nay,  he  has  had  the  temerity 
to  athrm  that  the  only  use  of  authority  was  to  give  countenance  and 
S!ni;wrt  to  that  which  was  ftilse  and  erroneous.  I  believe  my  friend 
\  ohmtecretl  this  eccpntric  afhrmative  preposition, because  he  was  well 


DEBATII  16S 

.Lware  ihat  the  faculty  of  believing  or  disbelieving  the  verity  of 
ucts  as  reported,  is  the  principle  germ  of  improvabiiity  in  man.  To 
this  fact  arc  wc  indebted  for  almost  all  we  know.  If  Mr.  Ov.en  could 
erase  from  the  tablet  of  his  mind  all  that  he  has  acquired  upon  tha 
teslimony  of  others — if  it  were  possible  for  him  to  be  deprived  of  a 
native  inherent  faculty,  which  is  inalienable  from  his  nature,  and  to 
be  made  dependent  for  his  acquisitions  of  knowledge  exclusively  upon 
his  own  observation  and  experience,  he  would  not  have  one  idea  for 
ten  thousand  which  he  now  has,  and  for  which  he  is  indebted  to  his- 
power  of  belief  upon  testimony.  Here  is  no  exaggeration.  If  the 
diflerence  could  be  computed,  it  is  probable  I  should  be  found  to  have 
fallen  short  of  the  mark.  There  is  not  a  savage  "running  wild  in 
the  woods,*'  untutored  and  untamed,  who  docs  not  owe  more  of  his 
information  to  the  faculty  of  receiving  truth  upon  testimonv,  than  to 
all  the  experience  of  his  life  multiplied  by  thousands.  What  is  the 
l^itimate  import  of  the  term  fxperiencel  Experience  is  neither  more 
nor  less  than  another  name  for  memory. 

Suppose  I  should,  by  some  accident,  some  concussion  of  the  brain^ 
be  deprived  of  the  faculty  of  memory^  what  would  my  rxpcrience  be 
worth  after  I  had  forgotten  all  that  I  liad  ever  heard,  seen,  read,  or 
acted  ?  And  yet  this  experience  is  the  mighty  engine  by  which  my 
friend  expects  to  overturn  every  thing  predicated  on  testimony!!* — • 
[Half  hour  out ^ 


*While  reading  over  my  debate  with  Mr.  Owen,  which  I  see  is  a 
good  deal  in  the  style  of  my  extemporaneous  harangues — a  good  many 
unnecessary  repetitions  and  a  too  great  diffuseness  in  the  argument^ 
(though  I  hope  this  defect  will  be  advantageous  to  llie  connnon  reader 
as  it  will  keep  the  argument  longer  before  his  mind,  and  relieve  him 
from  much  abstract  thinking,)  I  discover  what  I  call  a  more  forcible 
proof  of  the  argument  against  the  dcistical  notion  of  nutiiral  religion, 
or  the  supposed  power  we  have  to  originate  the  idea  of  God,  spirit, 
angels,  heaven,  a  future  state,  &c.  I  gave  one  forcible  proof,  as  I 
think,  in  merely  asking  Mr.  Owen  to  originate  the  idea  of  a  sixth  sense. 
This,  I  think,  is  an  irresistible  proof,  that  the  human  mind,  however 
cultivated,  has  not  the  power  of  originating  an  idea  entirely  new.  But 
perhaps  the  following  puzzle  will  carry  conviction  farther  and  deep- 
er than  any  argument  yet  adduced  upon  this  subject. 

We  know  three  worlds — one  by  sense,  and  two  by  faith — I  ?ay  we 
are  in  possession  o^ ideas  concerning  three  worlds:  the  present  ma- 
terial world,  possessing,  as  we  now  think,  various  combinations  of 
forty  elements.  This  is  the  mundane  system.  The  other  two  worlds 
are  Heaven  and  Hell,  or  a  state  of  future  bliss,  and  future  woe.  Be- 
side- these,  from  some  expressions  found  in  the  scriptures,  concerning 
tlie  intermediate  state  from  death  to  the  resurrection,  some  have  fan- 
cied a  state  called  Purgatory.  This  is,  however,  only  in  part  fanci- 
ftd,  because  there  is  a  state  of  separation  of  spirit  and  tody,  which 
was  the  data  for  this  idea.  But  now  I  ask  all  the  atheists  and  scep- 
tics, of  every  name,  to  fancy  any  other  jworld — a  fourth  world — and 


■164  DEBATE. 

Mr.  O'.ve??  rises — 

I  wish  to  liave  the  official  copy  of  the  points  of  debate,  that  ?  may 
adhere  st tic lly  to  them . 

[Mr.  Campbell  hands  the  document  io  Mr.  Owen.] 

My  friends,  I  deem  it  the  first  duty  of  those  who  arc  contending 
only  Vor  the  truth,  to  concede  every  thin^-  they  possibly  can  to  on 
opponent.  I  therefore  most  readily  concede  to  Mr.  Campbell  that 
the  Christian  religion  was  the  foundation  of  the  social  system. — 
When  I  was  very  young  I  was  very  religious.  At  7,  N,  9,  and  up  to 
10  vears  of  at^e,  I  only  read  what  are  called  good  books.  But  at  tea 
vears  of  agr-^  1  became  convinced,  from  these  books,  that  there  was 
error  somevhere.  I  discovered  so  much  contradiction  between  dif- 
ferent reli;ii  'ns,  and  between  the  various  sects  of  the  same  religion, 
that  I  became  convinced  there  Avas  some  great  error  pervading  the 
whole  subject.  I  was  very  desirous  to  distinguish  truth  from  error, 
and  studied,  with  great  industry,  for  the  three  following  years,  that  is, 
until  I  was  thirteen  years  old,  widi  a  determination,  forced  upon  me 
by  my  e:*ily  impressions,  to  find,  if  possible,  a  i-cligion  that  was  true. 
But  the  more  1  read  and  reflected,  the  more  errors  and  mistakes  I 
discovered  in  religion,  and,  therefore,  the  more  I  diflered  from  Chris- 
tianity and  all  other  religions;  until,  at  length,  I  was  compelled,  sorely 
against  my  will,  to  believe  Christianity  and  all  religions  to  be  found- 
ed in  error.  There  was  no  relation,  no  congruity  between  them  and 
facts — bet-s\  een  \a  hat  they  taught,  and  what  I  knew  and  felt  to  be  true. 


to  give  us  a  single  idea  of  it,  not  borrowed,  in  whole  or  in  part,  from 
the  three  already  known,  it,  with  all  the  intellect,  which  science  and 
philoso^ihy  have  given  them,  they  cannot  do  this,  how,  in  the  name 
of  common  sense,  can  they  say  that  savages,  when  they  had  but  this 
globe,  or  a  knowledge  of  one  world,  could  originate  two  others  ?  If  but 
two  worlds.  Earth  and  Heaven,  had  yet  been  known,  without  revelation, 
it  would  have  been  just  as  diflficult  to  have  originated  a  third,  as  it  is 
now  to  originate  a  fourth.  If  then,  any  sceptic,  deist,  or  atheist,  in  these 
United  States,  will  tell  me  what  a  sixtl/^  sense  or  a  fourth  world  would 
be,  I  will  then  concede  that  this  piiilosophic  argument  is  not  con- 
clusive; till  then  I  must  think  that  it  is — till  then  I  must  think  that  it 
exterminates  every  system  ofscepticism  in  the  world.  Here  I  must 
retort  upon  all  atheists  in  a  v/ay  which  their  own  system  teaches  me: 
You,  gentlemen,  deny  that  there  is  what  we  call  a  Creator,  and  that 
you  are  creatures.  But,  in  truth,  you  give  to  man  all  the  powers  we 
give  to  God;  you  believe  and  teach  that  we  christians  have  created 
two  worlds  out  of  nothing  and  fdled  them  with  inhabitants.  The  athe- 
ist?, for  their,hodies  and  soids,  (if they  liave  any)  cannot  get  along  witti 
their  own  system  without  a  creator.  They  give  to  christians  all  the 
attributes  which  christians  give  to  God,  They  say  that  we  christians 
hsxye  created  two  worlds  out  of  nothing,  and  have  filled  them  with  in- 
habitants, by  tliernerc  strength  of  our  omnipotent  imaginations!!  If 
thir*  be  not  good  logic,  on  their  premises,!  will  consent  to  go  to  school 
(Again.     Will  some  of  the  club  show  usj  thai  the  conclusion  is  illogical? 


DEBATE.  IBS 

Therefore,  ^Ir.  Campbell's  surmise  that  the  Christian  religion  was 
(he  foundation  of  this  system  is  perfectly  correct;  but  it  was  not 
ibunded  in  the  truth  of  the  Christian  religion. 

Finding  that  no  religion  was  based  upon  facts,  but  that  all  of  them 
were  in  opposition  to  facts,  and  could  not  therefore  be  true;  I  began 
fo  reflect  upon  what  must  be  the  condition  of  mankind,  trained  from 
infancy  to  believe  in  these  errors,  and  to  make  them  the  rule  of  their 
conduct.  I  argued  thus  with  myself:  As  I  am  very  certain  that  re- 
figion  is  not  true,  therefore  something  else  must  be  true,  and  it  is 
highly  important  to  discover  what  it  is.  With  a  view  to  this  disco- 
very I  read  five  hours  per  day  for  twenty-five  years,  until  I  believe  I 
collected  all  the  facts  which  are  of  value  on  these  subjects,  in  the 
English  language,  during  a  .great  part  of  the  latter  period,  exclusively 
under  the  influence  of  an  earnest,  honest,  ardent  desire  to  discover 
and  elicit  the  truth.  I  knew  that  there  were  certiiin  facts  and  deduc- 
rions  from  them,  upon  which  all  parties  were  agreed.  I  thought  it, 
therefore,  highly  probable  that  those  points  on  which  all  parties  had 
agreed  wcjre  true;  and  these  I  recollected  for  the  sake  of  reference 
and  comparison.  But  when  T  came  to  an  idea  that  w  as  not  in  unison 
or  accordance  with  them,  I  felt  myself,  as  a  lover  of  truth,  bound  to 
examine  it  carefully,  because  I  very  early  discovered  that  truth  was 
always  consistent  with  itself.  If,  therefore,  I  foHnd,  by  closo  ;."  .  ?sti- 
gation  and  extensive  comparison,  that  the  new  idea  to  be  css.n::r.ed 
was  in  strict  consistency  and  congruity  with  the  other  truths  previ- 
ously received  into  my  mind,  it  was  adderi  to  the  6rlginal  store,  And 
thus  I  Vv'ent  on  with  great  diligence  and  perseverance,  until  I  had 
collected  a  gi-eat  stock  of  iueas,  sI!  in  unison  with  each  c'her.  And 
it  is  from  this  stock  of  ideas,  and  from  no  other  source,  that  I  have 
been  enabled  to  discover  the  ignorance  in  which  we  and  our  ancestors 
have  been  trained.  J  did  not  go  into  Scotland  until  seventeen  years 
after  my  mind  had  passed  through  the  greater  part  of  this  process, 
I  was  a  thorough  sceptic  for  seventeen  years  before  my  removal  to 
Scotland.  In  regard  to  Mr.  Dale,  there  never  was,  perhaps,  a  man 
of  kinder  or  more  benevolent  feelings.  After  I  was  his  son-in-law  we 
became  very  intimately  acquainted  with  each  other's  real  views  and 
feelings.  Our  objects  were  precisely  the  same;  but,  by  the  differ- 
ence of  our  organization  and  circumstances,  we  were  compelled  to 
take  different  roads  to  obtain  them.  I  admired  his  character  and 
conduct,  and  I  believe  he  had  a  great  regard  and  affection  for  me; 
for,  in  his  last  illness,  he  was  desirous  to  receive  his  medieine  and 
chief  attendance  from  me,  although  he  well  knew  hov/much  Idiffer- 
ed  from  him  on  the  subject  of  religion,  and  although  he  had  a  numbei 
of  religious  friends  about  him.  But  this  is  a  digression  produced  by 
Mr.  Campbell's  observations. 

My  organization,  no  doubt,  differs  in  some  degree  from  others;  and 
certainly  the  circumstances  which  have  acted  upon  that  organization 
have  been  most  peculiar.  I  do  not  know  to  what  extent. my  organiza- 
tion differs  trom  others;  but  the  circumstances  in  which  I  have  been 
plagod,  acting  upon  this  organization,  have  been  the  cf^-uses  whicii 


i66  debate: 

have  produced  all  the  occurrences  and  proceedings  of  my  life,  and  my 
character  and  conduct,  such  as  it  has  always  been,  before  the  world. 
But  to  come  to  the  point.  1  have  stated  that  there  are  twelve 
fundamental  laws  of  nature  not  derived  from  any  authority  whatever,, 
but  from  facts  which  I  defy  all  the  world  to  disprove.  JNIr,  Campbell 
admits  that  these  facts  are  true,  but  contends  that  they  do  not  contra- 
vene or  oppose  tho  faith  and  doctrine  of  Christianity.  Wellj  if  my 
friend  can  convince  me  that  there  is  no  contradiction  or  discrepancy 
between  these  twelve  laws  and  Christianity,  I  shall  then  become  a 
christian  indeed.  But  to  me,  with  such  ability  as  I  possess — with  all 
"the  power  of  attention  and  discrimination  which  I  can  exercise  on  the 
subject,  no  two  things  ever  did  appear  more  strongly  contrasted  and 
opposed  to  each  other  than  these  twelve  laws  and  Christianity — to  me 
they  appear  to  be  perfect  antipodes  to  each  other.  If  my  friend  Mr, 
Campbell  can  reconcile  them,  it  is  more  than  I  can  do.  I  shall  listen 
with  patience  and  great  interest  to  tiiC  proofs  which  he  may  adduce 
on  this  point;  because  if  he  can  prove  that  there  exists  no  discrepan- 
cy betAveenthe  two  systems,  he  necessarily  will  make  me  a  christian. 
My  present  conviction  is,  that  these  twelve  laws  of  human  nature 
differ,  ioio  ccelo,  from  Christianity — that  these  twelve  laws  demon- 
strate, in  the  clearest  manner,  that  all  the  religions  of  the  world  are 
founded  in  the  ignorance  of  man  with  regard  to  himself — that  all  the 
religions  of  the  world  are  therefore,  Mr.  Campbell,  [turning  round  to 
himi  directly  opposed  to  the  never-changing  laws  of  our  nature — that 
there  is  not  the  remotest  connexion  or  affinity  between  these  twelve 
laws  and  any  religion  existing  on  the  face  of  the  globe-— that,  on  the 
contrary,  all  religions  are  in  direct  Opposition  to  them — that  these 
laws,  when  rightly  understood,  and  tuUy  and  fairly  carried  into 
practice,  will  produce  "peace  on  earth  and  good  will  to  man;"  will 
create  a  new  state  of  society,  in  which  every  individual  composing  it 
shall  be  simple  and  virtuous  in  his  habits,  highly  intelligent,  possess- 
ing the  best  dispositions,  and  enjoying  the  highest  degree  of  human 
felicity. 

I  do  say  farther,  that  these  religions  are  now  the  only  obstacles 
which  oppose  themselves  to  the  formation  of  a  society  over  tlie  earth 
of  virtue,  intelligence,  and  charity  in  its  most  extensive  sense,  and 
of  sincerity  and  kindness  amongst  the  whole. human  family.  These 
are  my  general  deductions  from  the  premises  before  us.  Were  1  to 
go  into  all  the  detail,  I  fear  I  should  occupy  too  much  of  your  time; 
for  I  have  as  much  of  these  details  to  bring  forward  as  would  occupy 
your  time  for  a  fortnight,  were  I  alone  to  speak.  These  details  ail 
go  to  show,  step  by  step,  throughout  their,  whole  progress,  how  in- 
jurious all  your  religions  are  to  yourselves — that  they  cause  you  and 
your  children  to  continue  like  your  ancestors  in  total  ignorance  <ot 
yourselves,  nnd  that  they  involve  you  in  everv  kind  of  disunion  which 
gonerate'i  tlie  worst  feelings  and  passions,  and  creates  all  those  little 
under  currents  of  misery  with  which  we  are  all  but  too  ia  miliar. 

But  we  :-h;.ill  now  bring  this  discussion  within  a  narrower  com])ass 
ihavc  stated  these  twelve  laws  as  succinctly  axu]  distinctly  as  wordi^ 


DEBATE  ley 

for  that  purpose  occur  to  me.  Now,  if  Mr.  Campbell  will  only  show 
me  that  one,  or  all,  or  any,  or  either  of  these  laws  are  contrary  to  fact, 
or  in  unison  with  Christianity — from  that  time  forth  he  makes  me  a 
christian ! 

Now  it  will  be  Mr.  Campbell's  duty  to  prove  either  that  these  twelve 
laws  of  human  nature  arc  not  derived  from  fact?,  and  in  unison  there- 
with, or  he  must  prove  »hat  these  laws  and  Christianity  arc  one  and 
indivisible,  I  take  it  for  granted  that  Mr.  Campbell  gives  up  all  other 
religions  except  the  Christian.  But  were  I  to  :;o  to  any  other  country 
with  my  challenge,  I  could  find  no  ch?mpi.  .1  wil.ing  to  defend  any 
but  his  own;  therefore,  I  can  only  be  met  formidably  by  the  religion 
of  the  region  or  district  Avhere  they  happen  to  be,  I  should  be  told  in 
one  district,  'We  will  not  contend  with  you  for  the  tru ih  of  the  reli- 
gion taught  by  Confucius,  1  v  Mcses,  or  by  I^Iahomet;  but  we  will 
contend  with  you  to  the  death  for  the  divine  truth  of  that  holy  religion 
which  has  been  delivered  to  us  of  this  ristr-ict  and  to  our  fiithers  fi-om 
time  immemorial.'  The  attachment  of  the  inhabitants  of  the  different 
regions  of  the  earth  to  their  respective  religions  seems  to  be  but  a 
mere  local  kind  of  attachment.  When  asked  why  they  believe  their 
peculiar  religion  to  be  the  only  true  one,  they  reply,  'Because  we 
have  been  born  in  this  part  of  the  world,  and  have  been  taught  that 
we  ought  so  to  believe.'  At  present  I  shall  say  no  more,  having  placed 
the  matter  thus  jilaialy  before  y  u.  J\Ir.  Campbell  has  now  a  fair 
^opportunity  to  prove  that  these  twelve  laws  are  not  based  upon  facts^ 
or  being  founded  in  truth  that  they  are  in  unison  with  Christianity. 
I  do  think  it  would  be  unfair  to  ask  Mr.  Ciimpbell  to  proceed  forthwith 
in  reply  to  the  mass  of  matter  which  has  been  presented ;  that  I  ought 
10  put  my  document  into  his  hands  and  allow  him  ample  time  to  digest 
and  refute  it.  Mr.  Campbell  has  now  either  to  lose  his  cause  alto- 
gether, or  to  make  me  a  christian. 

In  reply  to  a  dictum ^z-om  ihc  Chair,  Mr.  On-cn.  said — 
I  willingly  adopt  the  suggestion  from  the  Chair,  and  shall  proceed 
ro-morrow  to  demonstrate  the  opposition  between  Christianity  and 
these  facts,  although  Mr.  Campbell  ougUt,  as  he  engaged,  to  show 
-ilieir  accordance  v.'ith  each  other. 

Me.  C*A?rprtEi,L  rises. 

I  am  g'od  there  is  now  a  probability  of  coming  to  close  quarters 
with  my  friend  and  opponent. 

[Here  the  Honcrahle  Chairman  rose  and  stated,  the  impression  of 
ihc  Board  to  he,  thai  the  ajjtriiiatire  of  the  j^roposition  now  in  debate 
rests  with  Mr.  Oiccn,  Unless  he  make  out  the  affirmatii'C  thai  his  facts 
ere  irreconcilcahle  to  the  christian  religion,  he  fails  to  establish  his 
proposition.  The  hare  proof  or  admission  of  the  tirclvc  facts  by  no 
i-ncans  establish  the  proposition  of  Mr.  Oiren.  It  is  one  thing  to  lay 
(loim  facts  and  prove  them  to  he  true,  and  another  thing  to  ascertain 
the.  legitimate  resvltsfrom  these  facts.  Mr.  Orrcn  svccecds  but  in  ])an 
irhen  he  proves  his  fads.  If  the  argimen}  n'cre  to  be  smpendcd,  Mr. 
Oifcn/s proposition  u-ovid  no}  be  mstaincd.     Holding  the  afirmalire  of 


itiS  DEBATE. 

ific proposilion,  Mr.  Owen's  onus  probandi  is  not  onltj  to  show  that  hik 
Ifacts  arc  true,  but  that  they  arc  irreconcileablr  to  christianitij  and  all 
other  religions  assumed  to  be  veritable  systems.] 
Mr.  Owen  rises. 

Mr,  Chairman — I  accord  with  this  view  of  the  Board,  and  shall 
proceed  to-morrow  to  demonstrate  the  discrepancies  between  Christi- 
anity and  these  twelve  facts. 

Mr.  Campbell  rises  again. 

Mr.  Chairman — In  the  mean  time  I  ask  to  be  indulged  with  per- 
mission to  prosecute  the  argument  which  I  have  thus  far  introduced. 
When  I  sat  down  I  had  got  to  the  position  that  all  the  experience  of 
man  amounted  to  no  more  than  his  memory;  but  this  is  to  be  under- 
stood sub  modo.  When  I  defined  experience  thus,  1  meant  to  exclude 
every  particle  of  knowledge  derived  from  faith  in  testimony.  I 
meant  pcrsonul  experience  in  the  strictest  sense,  and  had  reference 
only  to  the  precise  quantum  of  information  to  be  accquired  by  individ- 
uality of  experience.  But  as  we  have  advanced  thus  far  towards  the 
true  point  on  which  Christianity  is  predicated,  I  deem  it  important  to 
aid  my  opponent  by  adducing  facts,  ndditional  to  his  twelve,  in  evi- 
dence of  the  verity  of  the  christian  religion.  I  require  the  concession 
of  only  one  postulatum  in  order  to  establish  the  verity  of  the  chris- 
tian religion.  That  postulate  I  will  couch  in  the  following  terms — 
The  christian  religion,  as  well  as  the  Jewish,  is  predicated  upon 
ceitain  matters  of  fact — or  rather  these  religions  being  predicated 
upon  certain  matters  of  fact,  it  follows  that,  if  these  ficls  be  true^ 
the  whole  system  of  the  christian  religion  must  be  true.  "^Vell,  then, 
my  postulate  is,  that  the  christian  religion,  as  well  as  the  Jewish, 
being  pnxlicated  upon  matters  of  fisct,  it  follows,  logically,  that,  if 
these  facts  are  proved  to  be  true,  the  religions  predicated  upon  them 
.'*re  thereby  demonstrated  to  be  equally  true.  In  producing  our  deduc- 
tions concerning  the  truth  of  Christianity,  it  is  necessary  first  of  al], 
to  have  respect  to  the  Jewii^h  religon.  This  is  not  an  inquiry  into 
any  matter  of  abstract,  or  philosophical,  or  mathematical,  or  political 
speculation.  The  seven  sciences  have  nothing  at  all  to  do  with  i*. 
The  subject  of  inquiry  is  now,  What  is  or  is  not  waiter  of  fact?  We 
are  faiiy  warranted  in  premising  that  the  question  concerning  the 
ve-.ily  of  Christianity  is  exclusively  a  question  of  fact,  to  be  tried  by 
all  the  rules  of  evidence  which  govern  our  decision  upon  any  question 
of  historical  fact  derived  from  times  of  equnl  antiquity.  We  contend 
that  every  fliculty  of  mind  and  every  moc'e  of  reasoning  (hat  can  bo 
brought  to  bear  upon  any  question  of  fart,  jnay  be  legitimately 
exorci:;c-il  upon  all  the  facts  connected  with  the  christian  religion. 
Lot  us  then  adduce  these  facts. 

la  the  iifi^t  place  it  is  recorded  that  in  the  days  of  Moses  the 
•;hi!Gren  cf  Israel  amounted  to  s^ix  hundred  thousand  (igliting  men 
exclusive  of  tho  old  men,  the  females,  and  the  children ;  most  pro- 
bably the  whole  Jewish  population  at  that  period  did  not  fall  sliort 
of  t-.vo  millions.  At  any  rate  we  have  the  fact  tliat  six  hundrei 
thoT'sand  fighting  men  passed  out  of  Egyi)t  ai»d  v/allicd  tlirougb  tlie 


DEBATE^  ;igg 

Red  Sea;  that  they  reached  Mount  Sinai;  that  there  they  saw  a 
visible  manifestation  of  Deity;  that  they  heard  his  voice  proclaim 
the  decalogue;  that  they  were  fed  with  manna  in  the  wilderness  for 
forty  years;  that  they  had  a  pillar  of  cloud  by  day  and  a  pillar  of  fire 
by  night,  to  guide  them  through  the  wilderness;  that  they  were  fed 
with  quails,  and  drank  limpid  water  from  a  rock  of  flint,  smitten  by 
the  rod  of  Moses;  and  that  they  passed  tlirough  ths  riVer  Jordan  as 
over  dry  land.  These  are  the  matters  of  fact  v.hich  constitute  the 
foundation  of  the  Jewish  religion.  And  these  being  proved  to  be 
matters  of  fact,  it  follows  that  the  religion  predicated  upon  them  is 
true.  I  presume  that  my  friend  and  opponent  would  admit  that  if  it 
were  proved  to  him  that  these  six  hundred  thousand  men  passed 
through  the  Red  Sea  as  over  dr}^  land — heard  the  voice  of  God,  and 
witnessed  the  awful  symDols  of  his  presence  from  Mount  Sinai — that 
they  gathered  77ifl«7ia  in  the  -.  ilderness — drank  the  living  water  which 
issued  from  the  rock  smitten  by  the  rod  of  Moses — passed  through 
the  refluent  waters  of  Jordan — I  presume,  I  say,  that  all  these  tilings 
being  proved  to  ray  opponent  to  be  facts,  he  would  admit,  without 
scruple,  that  the  religion  built  upon  them  is  true, 
\  Now  I  do  assert  that  of  the  verity  of  these  facts  we  have  every 
species  of  evidence  that  human  reason  requires,  that  the  most  scep- 
tical mind  could  require  upon  any  other  subject  of  equal  antiquity, 
or  that  the  nature  of  the  case  permits  to  be  adduced  in  attestation  of 
the  verity  of -ancient  historic  facts.  I  have  asserted  that  v/e  have 
every  species  of  evidence  of  the  verity  of  these  factSj  and  of  this 
religion,  that  right  reason  requires.  In  order  to  prove  these  facts, 
we  must  lay  down  certain  criteria  by  which  we  are  enabled  to  de- 
cide with  certainty  upon  all  questions  of  historic  fact.  In  the  first 
place,  then,  you  will  observe  that  we  have  certain  criteria  by  which 
we  are  enabled  to  discriminate  between  the  truth  and  fallacy  of 
testimony;  and  it  is  our  every  day  practice,  in  the  ordinal'  concerns 
of  life,  to  avail  ourselves  of  these  criteria.  We  do  not  believe  every 
thing  without  scruple.  We  are  often  glad  of  the  opportunity  of  exa- 
mining oral  and  written  testimony,  and  we  generally  find  some  way  to 
elicit  the  truth  or  detect  the  fallacy  of  certain  reported  facts.  These 
criteria,  when  aj)plied  to  any  reported  fact,  force  us  to  the  conclusion 
that  it  is  either  true  or  false.  Were  it  not  for  these  criteria,  hj  which 
we  are  enabled  to  appreciate  the  value  of  testimony,  we  would,  in  the 
ordinary  intercourse  of  society,  be  liable  Uj  constant  deceptions,  in- 
asmuch as  the  conscientious  speaking  of  the  truth  is  not  the  distin- 
guishing virtue  of  the  present  age.  These  criteria  are  various;  but 
wherever  there  is  a  perfect  consistency  and  accordance  between  the 
fact  reported  and  the  testimony  adduced  to  prove  it,  conviction  of  the 
verity  of  that  fact  necessarily  follov.s.  In  the  first  place  the  consist- 
ency of  the  testimony  with  our  present  experience  in  matters  of  this 
sort,  is  a  safe  criteria  whereby  to  test  the  verity  of  all  matters  of 
ordinary  occurrence,  i.  e.  taken  in  connexion  with  the  character  cf 
the  reporter,  and  all  the  other  media  \hvoug[i  which  we  receive  tlie 
t'-stini'^ny .  All  these  arc  scrutinized  in  order  to  asce:1ain  the  trvith  i;> 
15 


170  DEBATE. 

ordinary  cases;  but  to  facts  encrusted  with  the  venerable  rust  of  anti- 
quity— a  rust  which  has  been  accumulating  for  four  thousand  years — 
the  application  of  the  ordinary  criteria  of  more  recent  facts  would  be 
Tutilc. 

The  desideratitm  is  to  establish  certain  criteria  which  will  satisfac 
torily  demonstrate  that  facts  reported  to  have  occurred  four  thousand 
years  ago  are  true.  And  tliese  criteria  I  now  propose  to  present  to 
you — not  the  criteria  of  foots  which  oocurred  yesterday,  or  to-day; 
but  of  facts  which  transpired  four  thousand  years  ago.  These  criteria, 
then,  are  resolvable  into  four  particulars.  (And,  by  the  way,  we  vrish 
any  defect  or  imperfection  in  these  criteria  to  be  designated  by  any 
person  who  can  discover  it.)  First,  then,  Ave  allege,  that,  in  order 
to  judge  with  certainty  of  the  truth  of  facts  which  occurred  so  long 
ago,  the  facts  reported  must  have  been  what  we  call  sensible  facts ; 
•such  as  the  eyes  of  the  spectators  and  aJl  their  other  senses  might 
take  cognizance  of  Secondly,  that  these  sensible  alleged  tacts  were 
■exhibited  with  every  imaginable  pw&Zzc  and  popular  attestation,  and 
open  to  the  severest  scrutiny  which  their  extraordinary  character 
might  induce.  The  facts  we  are  now  testing  by  these  two  criteria, 
M'ei-e,  1  affirm,  in  the  tirst  place,  sensible  facts;  and  secondly,  they 
were  exhibited  under  circumstances  of  extraordinary  jmblicity. — 
Thirdly,  that  there  have  been  certain  momumental  and  commemoi-a- 
live  institutions,  continuing  from  that  time  to  the  present,  as  a  per- 
petual attestation  of  these  facts — that  each  of  these  observances 
was  instituted  in  pcrpetuam  memoriam  rei.  Fourthly,  that  these 
jnonumental  proofs  existed  simultaneously  with  the  transpiration  of 
the  lacts  which  they  are  intended  to  perpetuate — that  they  continue 
in  existence  up  to  the  present  hour : — 

1.  The  facts  relied  upon  were  sensible  facts. 
"2.  They  were  facts  of  remarkable  notoriety. 
3.  There  now  exist  standing  monuments  in  perpetual  commemora 
tion  of  these  facts. 

Lastly,  These  commemorative  attestations  have  continued  from  the 
very  period  in  which  the  facts  transpired,  up  to  the  present  time. 
The  facts  on  which  we  rely  have  all  these  four  criteria.  I  am  willing 
to  submit  them  to  all  the  tests  which  can  be  applied  to  any  other  re- 
corded facts  of  antiquity.  And  1  repeat,  with  a  confidence  that  fears 
no  refutation,  that  no  fact  accompanied  with  these  four  criteria,  ever 
v/as  proved  to  be  false.  Nay,  we  will  demonstrate  that  no  fact  which 
can  abide  ihese  criteria  can  he  false. 

Let  us  nov/  come  to  the  prominent  facts  on  which  the  Jewish 
religion  was  first  predicated.  1st.  I  have  stated  that  six  hundred 
thousand  men  are  said  to  have  walked  through  the  lied  Sea  as  over 
dry  land,  in  consequence  of  Moses'  rod  being  extended  over  it ;  they 
are  said  to  have  stood  still  upon  the  oppoi^ite  shore,  whilst  the  Egyp- 
tians their  pursuers  were  drowned  by  the  returning  of  the  waters. 
The  question  is,  Was  this  a  sensible  fact?  Wo  will  say  notliing  at 
present  concerning  the  ten  plagues  ot  Egypt,  but  will  now  advert  to 
•.mother  fict  intimatclv  cor^ncc'cd  '*vi*h  this  ?u]>irct.     On  th'"  night 


DEBATE.  171 

•immediately  precedinjr  the  departure  of  the  chiWren  of  Israel  out  of 
the  land  of  E^vpt,  it'  became  necessary,  before  the  hard  heart  of 
Pharaoh  would^'relent  SQ  far  as  to  let  these  people  go,  to  send  forth  a 
destroying  angel,  bv  whom  the  first-born  of  the  la;id  vv'ere  slain .  This 
was,  inost  certainly,  a  sensible  fact,  of  such  paramount  and  engross- 
ing ifiicrest  as  to  arouse  every  sense,  and  call  forth  every  faculty  in 
<he  thorough  investigation  of"  it.  These  tAVo  facts,  to  pass  overall 
othei-s,  are  of  the  character  promised,  lliey  are  not  only  sensible 
facts,  but  they  are  facts  of  a  character  to  take  hold  of,  and  to  mako 
an  indelible  impression  upon,  every  faculty  and  sense  belonging  to 
mankind.  Well,  now,  so  tar  these  focts  correspond  with  cur  first 
orilerion.  The  next  question  is,  Were  they  publicly  exhibited  iu 
open  day  and  in  the  face  of  witnesses?  I  only  propose  this  question 
in  order  to  fix  your  attention.  Every  man  v.'ho  has  heard  of  these 
facts,  knows  that  they  were  cxlnbited  in  the  face  of  the  most  enlight- 
ened realm  of  antiquity — many  of  tiiem  ia  the  very  court  of  Pharaoh, 
which  was  crowded  with  the  greatest  statesman  and  scholars  that  theti 
existed.  The  people  to  be  delivered  wore  themselves  six  hundred 
thousand  in  number,  each  of  them  individually  and  deeply  interested ; 
so  that  all  the  recollections  connected  with  their  state  of  vassalage; 
all  their  national  feelings  of  hostility  towards  their  oppressors ;  iu 
short,  every  sort  of  feeling  which  belongs  to  man,  was  called  into 
exercise  to  the  verv  highest  degree  oi''  excitemient;  and  all  these  con- 
curring to  impress  their  minds  indelibly  with  the  manellous  and  stu- 
pendous character  of  the  fact.  Therefore,  there  is  no  matter  of  fact 
on  record  more  notorious  than  these.  In  like  manner,  the  eating  of 
the  manna  and  drinking  of  the  waters  from  the  rock,  are  sensible  facts, 
and  in  their  nature  must  have  been  most  notorious.  In  them  all  there 
is  not  a  single  matter  of  fact  on  which  the  Jewish  religion  is  predicated, 
that  is  not  in  iis  nature  sensible  and  notorious. 

We  next  ask,  Are  there  any  commemorative  institutions  now  ex- 
isting in  attestation  of  these  facts?  Yes,  for  the  whole  Jewish  nation 
exists  at  this  day.  Notwithstanding  all  the  mighty  empires  of  antiqui 
ty,  which  once  flourished  in  history,  and  in  their  turns  controlled 
the  temporal  destinies  of  the  world,  have  sunk,  one  after  another, 
into  dust — have  so  crumbled  to  atoms,  as  to  leave  no  trace  behind 
them — not  even  a  living  man,  who  can  say  one  drop  of  Grecian  or 
Roman  blood  flows  in  his  veins — one  nation,  one  monumental  nation 
of  antiquity,  yet  remains — a  nation  who  can  trace  their  lineage  up 
to  its  source — a  monumental  nation,  with  monumental  institutions, 
which  prove  them  to  be  the  legitimate  seed  of  Abraham,  and  whicli 
stamp  the  seal  of  verity  upon  the  historic  facts  recorded  of  this  people. 
Do  not  their  circumK:ision  and  their  passover  still  exist? 

We  have  now  applied  three  of  our  cn7mrt  in  attestation  of  the  facts 
relied  upon.  The  f  nirth  is,  that  the  commemorative  monuments  insti- 
tuted simultaneously  with  the  transpiration  of  the  facts  to  be  preserv- 
ed and  perpetuated,  have  never  been  out  of  existence  from  that  period 
up  to  the  present  hour.  ]Mo>-es  tells  them  on  the  very  night  preceding- 
their  departure  from  tho  land  of  Egypt,  to  take  a  lamb,  to  be  called 


DEIJA'J'L'. 


ihe  P.iHchfil  Lninb,  aua  to  dress  and  cut  i(  in  a  pccnluir  uinnriTC/l, 
This  R'sJival  w;is  to  be  observed  on  tliiit  niglif,  und  under  circunv 
i>tanccs  cnloulatod  on  every  return  of  its  :innivcrs:iry,  to  excite  the 
roco!I('Cti<»ns  and  Ihc  ferlini^s  of  the  Jcwisli  nation.  He  tells  them 
that  they  must,  on  every  anniversary  ot'lliis  fostival,  eat  the  pissovcr 
with  a  'strict  ubservaure  of  all  rites  and  circumstances;  that  they 
must  eat  with  their  loins  girded,  an<l  with  such  other  adjuncts  as 
should  remind  tliem  of  the  sorrows  of  their  captivity  in  Kgypt. 
Now  wc  are  able  to  shov/  that  there  never  has  been  an  interval  from 
that  period  down  to  the  present,  in  which  the  anniversary  of  the  tl'ast 
of  the /></,^s'oi!rr  has  not  been  solemnly  cclebrat(>d.  TJiis  feast  was 
instituted  on  that  memorable  night,  and  has  continued  unchanged 
down  to  the  present  periuil.  But  this  is  only  an  item  of  the  monumen- 
tal evidences  of  historic  truth  pervading  the  singular  annals  of  this 
most  intonating  people.  This  signal  deliv(;ranco  from  the  house  of 
bondage,  is  commemorated  by  institutions  attended  with  such  peculiar 
ndjuncts  as  entwine  tlaMnselves  round  the  hearts  of  men — tuljuncts, 
which,  in  the  very  act  of  cimimcmorating,  call  into  exercise  all  the 
feelings  incident  to  human  nature.  Of  this  character  is  the  institution 
which  devotes  the  first  born  of  the  land  to  the  Lord. 

The  Jews  were  not  permitted  to  consider  their  first-horn  as  their 
'own,  but  as  belonging  to  the  Lord,  as  given  to  him  in  memory  of 
their  redcmptioti  from  the  house  of  bondage.  It  is  now  not  simply 
the  passover  which  commemorates  the  fact  of  deliveranco  from  the 
hind  of  Egypt;  liui  this  separation  and  appropriatij)n  of  the  first-born 
of  the  land  to  the  I/ord,  perpetuates  the  fact.  This  devotion  of  the 
first-born  to  the  Lord,  is  calculated  in  its  nature  to  engross  the  whole 
heart  f>f  man.  Men  are  not  to  be  ])ersuad(;d  to  part  with  their  children, 
or  their  substance,  except  by  tht^  most  cogent  reasons.  Those  people, 
proverbially  avaricious,  not  only  observed  the  passover,  but  resigned 
all  pro|x^rty  in  the  first-born  of  the  land  to  the  Lord.  In  process  of 
time,  when  the  nation  was  brought  into  a  state  of  municipal  order, 
and  under  a  national  covenant,  it  was  then  so  ordered  that  one  tribe 
was  selected  to  be  given  t(»  the  liord  in  lieu  of  the  first-born.  And 
here  we  see  the  whole  nation  agn^eing  to  support  that  tribe  for  ever, 
'i'iiis  sidcction  was  made  from  the  tribe  of  Levi.  To  superficial  ob- 
.•■Vrvcrs  tho  ingenuity  displa^ed  in  the  erection  of  this  monument  in 
perpetuation  of  the  memory  of  a  leading  fact  i:i  .Jewish  history,  may 
not  appear;  but  it  is  a  monumental  institution,  eminently  calculated 
ia  its  nature,  to  keep  the  recollection  of  the  fu't  which  it  commemo- 
nites  fresh  and  vivid  in  the  hearts  and  minds  of  the  Israelites.  Tho 
whole  number  at  that  time  of  the  first  born  of  the  whole  twelve  tribes, 
was,  twenty-two  thovisand  two  hundred  and  seventy-three.  Moses 
was  commanded  to  calculate  the  number  of  tho  tribe  of  Levi,  which 
was  twenty-two  thousand.  The  whole  tribe  of  Levi  was  taken  head 
lor  head ;  and  tho  two  hundred  and  seventy-three  of  the  first-born,  over 
and  above,  were  rede.(Mned  at  five  shekels  per  head.  Observe  the 
f;xa«"titiide  and  particularity  of  this  arrangemtMit.  First,  the  institu- 
tion of  live  passover — nvxt,  the  segregation  of  the  first-born  of  th<»  land 


DEBATE.  173 

ns  the  Lord's ;  and  after  this  an  arr.ingcmont  to  appropriate  the  \vliole 
tribe  of  Levi — two  h'lndrcd  and  sovcnty-threc  lacking  in  number 
were  to  be  rcdecmijd  at  one  hundred  oboU  a-piecc. 

Thus  the  avarice,  the  gratitndo,  and  every  other  passion  of  the 
Jewish  nation,  were  made  to  co-operate  in  attestation  and  pcrpetua 
tion  of  this  leading  fact.  Here  we  may  remark,  that  as  these  sensiblo 
demonstrations,  and  the  very  manner  of  their  exhibition,  exclude  the 
possibility  of  im])osition  upon  the  minds  and  senses  of  the  tirst  actors 
and  original  witnesses  of  these  facts;  so  the  mV^r/a  of  these  monumen- 
tal and  commemorative  facts  equally  preclude  the  possibility  of  impo- 
sition upon  tis.  Let  »is  dwell  for  a  moment  upon  the  influence  of  this 
commemorative  institution  of  the  passover,  and  the  conventional 
scgnjgation  of  an  entire  tribe  to  be  supported  for  ever  by  the  great 
body  of  the  people — a  tribe  who  were  to  have  cities  built  for  them — 
who  were  made  pro[)rietors  of  all  the  circumjacent  lands,  and  who 
were  exonerated  by  the  new  snt-j-il  compact  of  the  nation  from  all 
personal  care  and  anxiety  concerning  their  own  support.  The  tribe 
of  Levi,  and  all  their  personal  property,  were  segregated  to  the  service 
of  the  Lord.  This  was  a  concession  demanded  of  this  people  as  a  con- 
dition precedent  to  their  enjoyment  of  the  new  national  covenant. 
And  thus  has  divine  wisdom  perpetuated  a  standing  monument  in 
commemoration  of  tlie  miracles  of  Moses.  To  bring  this  matter 
home  to  every  man's  business  and  bosom,  I  would  ask  all  of  you  if  it 
would  be  possible  to  induce  yon  to  sanctify  and  segregate  one  child  of 
your  family,  or  one  lambof  your  told,  or  to  celebrate  a  certain  annua! 
festival  in  commemoration  of  a  fact  which  never  occurred?  Does  the 
widest  range  of  human  experience  v/arrant  the  supposition  that  any 
people,  under  any  circumstances,  could  be  induced  to  do  this? 

We  are  uow  to  try  this  matter  by  the  tests  of  reason,  and  to  examine 
whether  it  were  possible,  in  the  first  instance,  to  fabricate  these  monu- 
mental evidences.  Let  us  ask  ourselves  seriously  if  any  nation  under 
heaven  could  be  induced  to  celebrate  a  solemn  annual  festival  in 
commemoration  of  a  false  fact — a  fact  which  never  did  occur?  Could 
all  the  magi,  sorcerers,  and  wonder-mongers  of  eastern  antiquity,  if 
Ihey  were  now  alive,  compel  the  North  American  nation  to  observe  the 
first  day  of  January  in  commemoration  of  their  declanition  of  inde- 
pendence, when  the  w  hole  nation  knew  that  its  anniversary  was  the 
fourth  day  of  July?  To  suppose  such  an  absurdity  as  this — to  admit 
lor  a  moment  the  possibility  of  such  a  national  extravagance — is  to 
.suppose  men  to  be  very  differently  constituted  now-a-days  from  what 
kail  tbrmer  experience  has  ever  demonstrattjd  them  to  be. 

If  these  mighty  miracles  of  Moses  had  been  performed  in  a  dark 
corner  of  the  earth,  in  the  prosenceof  only  a  few  wandering  tribes^ 
or  of  a  rude,  unkittered  nation,  without  records,  some  sceptical  scruples 
might  arise  in  our  minds.  Rut  the  Most  High  has  so  contrived  it  as 
to  leave  no  mom  Cor  p  ny  cavil  of  this  nature. 

These  facts  transpired  in  an  age  when  the  human  fiiculties  were 
highly  cultivated — M  )ses  liimself  was  brought  up  in  all  the  learning 
Ot'thc  Egyptians — a  nation  at  that  period  pre-eminently  distinguislie*^ 
15^- 


m  DESATfi. 

sbr  scientific  acquirements.  Who  is  not  acquainted  with  the  scientific 
leputation  of  ancient  Egypt?  Who  has  not  heard  of  her  proficiency  m 
the  art^■,  particukirly  in  the  art  of  embalming,  of  which  we  are  ignc 
rant?  Standing  monvmients  of  the  scientific  attainments  and  luxu- 
rious refinement  of  this  people  abound  at  the  present  day.  From 
their  own  annals  it  appears  that  they  were  quite  as  sceptical  as  tho 
people  of  the  present  day.  Here  I  will  take  occasion  to  remark  that 
the  focts  on  which  the  Jewish  and  Christian  religions  have  been  pre- 
dicated, have  been  wisely  arranged  so  as  to  transpire  in  the  presence 
of  nations  as  bold,  daring,  politic,  ambitious,  and  intelligent  as  our- 
selves. We  are  wont  to  think  slightly,  ai>d  to  speak  disparagingly  of 
the  intellectual  powers  of  the  ancients.  But  there  were  a  great  many 
hi'dily  polished  and  severely  disciplined  minds  amongst  them.  And 
it  was  in  the  presence  of  such  a  people,  shrewd,  keen,  and  sceptical — 
in  tiieir  metropolis,  within  the  precincts  of  the  court,  in  the  face  of 
kin<T,  courtiers,  sages,  and  statesmen,  that  these  evidences  were 
adduced — these  miracles  were  wrought,  and  these  monumental  com- 
memorative institutions  were  erected.  Every  thing  was  so  ordered 
in  relation  to  these  facts,  as  to  remove  forever  all  rational  ground  of 
doubt  or  scepticism.  So  far,  then,  I  have  proceeded  to  give  a  genera) 
idea  of  the  argument  which  I  am  now  to  submit  in  attestation  of  the 
facts  on  which  the  Jewish  religion  is  predicated. 

In  the  further  prosecution  of  the  argument,  we  shall  illustrate  other 
facts  analogous  to  the  preceding,  embracing  similar  objects,  and,  like 
them,  perpetuated  by  inoniuncntal  commemorative  institutions.  Wc 
shall  briefly  analyse  the  institution  of  the  Sabbath,  the  celebration  of 
the  Passover,  and  other  festivals  of  the  Jewish  ritual.  To  support 
these  monumental  commemorative  institutions  a  levy  became  neces- 
sary to  a  greater  amount  than  ever  was  exacted  by  the  fiscal  polity  of 
any  other  nation ;  and  such  was  the  veneration  of  this  people  for 
their  ritual,  that  this  enormous  taxation  was  submitted  to  without  a 
murmur.  I  have  been  calculating  the  amount  of  property  necessary 
to  the  support  of  the  Jewish  religion,  and  have  elaborated  this  result; 
that  one  half  of  the  time  and  money — a  full  moiety  of  the  whole 
resources  of  the  nation  was  exacted;  and  one  chief  object  was  to 
keep  these  miracles,  with  their  monumental  attestations,  in  perpetual 
remembrance.  The  cheerful  relinquishment  of  one  half  of  their 
whole  personal  property,  goes  to  repudiate  the  idea  that  this  people 
were  cajoled  by  intrigue  into  submission  to  such  an  oppressive  taxa- 
tion. We  shall  further  show  that  all  th,e  other  facts  on  which  religion 
is  predicated, have  been  accompanied  with  the  same  commemorative* 
and  perpetuating  attestations  from  the  moment  of  their  transpiration 
down  to  our  present  times. — [Half  hour  out.] 

Adjourned  to  Thursday  morning. 

AT;/« — Wc  have  found  some  difficulty  in  ascertaining'  exactly  how  much  of 
Mr.  Owen's  manuscript  was  read  at  each  time  during  this  day.  The  Reporten 
jfenerally  states  the  page  on  which  Mr.  Owen  began  and  ended;  but  in  one  or 
two  cases  this  was  omitted,  or  so  ambigucu.sly  done,  that  we  are  not  certain  that 
\ve  have,  in  every  instance,  ^ven  the  exact  amount  read'    Another  difBcuKy 


DEBATE.  175 

was  tliat  »ome  remarks  Interspersed  with  these  readings  were  difScult  to  place 
in  their  proper  places.  None  of  these  difficulties,  however,  in  the  least  affect^ 
ed  tht  argument.  But  as  there  were  a  few  remarks  which  were  not  ushered  in 
their  proper  places,  we  shall  give  them  here,  that  every  word  of  the  report  of 
Mr.  Owen's  speeches  may  be  published.  These  remarks  were  made  some 
where  while  Mr.  Owen  was  reading  his  code  of  laws.  We  put  the  numbers  o€- 
the  laws  under  which  we  suppose  these  remarks  were  made. Ed. 

Mr.  Chairman — I  do  not  discover  any  thing  in  my  friend,  Mr: 
Campbell'ji,  last  address,  that  requires  an  immediate  reply.  I  shall^ 
therefore,  jjfoceed  further  to  demonstrate,  from  my  manuscript,  the 
ignorance  which  has  pervaded  the  world  up  to  the  present  time.  I 
had  proceeded  to  the  sixth  law  when  my  half  hour  expired,  I  now 
come  to  the  seventh.  [Here  Mr.  Owen  begins  to  read^  commencing  on 
the  svhject  of  the  ascertainment  of  the  standard  number  of  individuah 
to  he  congregated  in  social  union,  so  as  to  give  to  each  the  greatest  ad- 
vantages with  the  fewest  inconveniencies.'] 

[Mr.  Owen  reads  to  the  15th  law,  and  here  remarks:] — 
And,  therefore,  there  will  be  no  selection  or  election  to  office,  and 
every  one  at  an  early  age  will  discover  that  at  the  proper  period  of  life 
he  will  have  an  equal  right  with  all,  to  be  in  possession  of  his  full  and 
fair  share  of  the  government  of  society;  there  will  be  no  electioneer- 
ing artifices;  no  detraction  of  private  character;  no  jarring  of  inter 
csts,  or  collision  about  the  distribution  of  office. 

[Mr.  Owen  gets  to  the  23d  law,  and  here  he  remarks:] — 
You  will  observe,  my  friends,  that,  by  these  arrangements,  we  shall 
save  the  enormous  waste  of  time  and  money  to  which  religion  now  sub- 
jects us,  and  we  shall  be  relieved  from  the  still  more  enormous  expense 
of  all  its  vice  and  injustice. 

[Mr.  Owen  reads  to  the  25th  law,  and  observes:] — 
These,  my  friends,  will  make  in  our  new  state  of  existence,  jusi 
twenty-seven  laws,  very  plain  and  easily  to  be  understood,  and  most 
ofiectual  for  all  the  purposes  of  society.  You  will  presently  learn 
that  truth  is  always  simple;  that  there  is  so  much  harmony,  unison, 
and  consistency  in  all  its  parts,  that  there  can  be  no  difficulty  in 
comprehending  and  acting  upon  it. 

When  we  remove  the  priests,  lawyers,  warriors,  merchants,  &;c. 
what  a  happy  state  of  society  shall  we  enjoy !  None  of  us  shall  have 
occasion  to  be  employed  more  than  two  hours  per  day ;  yet  we  shall 
all  have  an  abundance  of  the  best  of  every  thing!  I  now  proceed  to 
the  Appendix,  w  hich  is  the  last  part  of  the  subject  I  have  written  out- 
And  this  additional  explanation  is  only  for  the  .sake  of  a  more  full 
developement  of  the  subject.  I  have  merely  glanced  at  the  nine 
requisites  for  happiness — it  would  require  too  much  of  jour  time  to 
proceed  to  its  extent.  Can  any  of  you,  my  friends  form  an  idea  of 
any  thing  necessary'  for  h^'man  happiness  beyond  these  nine  condi- 
tions. AH  I  can  say  on  this  part  of  the  sul  ject,  is,  that  my  mind  has 
not  been  able  to  discover  any  thing  for  the  heart  of  man  to  desire, 
beyond  what  these  aiTangements  provide,  and  for  what,  if  consum' 


176  DEBATE. 

mated,  they  must  secure — except  your  future  fanciful  ideas  of  happi- 
ness, which  I  leave  with  each  of  you, 

[Immediately  before  Mr.  Owea's  rising  this  time,  a  man  arose 
and  said,  that  he  would  suggest  to  the  Moderatorsif  those  individuals 
who  had  come  (volimtarily  he  would  admit)  hundreds  of  miles  to  at- 
tend this  debate,  had  not  a  right  to  complain.  They  had  been  in 
attendance  on  the  debate  for  two  days,  and  yet  heard  nothing  about 
religion,  which  was  the  only  subject  they  came  to  hear  discussed^ 
The  Moderators  took  no  notice  of  this  individual's  suggestion.] 

Thursday,  9  o^clocJc,  A.  M,  April  16. 
Mr.  Owen  rises. — 

I  have  now,  my  frieiids,  to  show  you  in  detail  that  all  the  religions 
of  the  world  have  been  founded  in  ignorance.  To  those  who  have 
been  accustomed  to  reflect  deeply  on  these  subjects,  the  outline  stated 
in  the  twelve  fundamental  principles  which  have  been  advanced,  is 
amply  sufficient  to  enable  them  to  come,  at  once,  to  a  conclusion  upon 
the  subject.  But  as  there  are  many  who  never  had  their  minds  direc- 
ted to  these  subjects,  it  becomes  necessary  to  proceed  point  by  point 
in  order  to  show  the  discrepancy  between  these  twelve  laws  and  all 
religions.  It  is,  however,  first  requisite  that  I  should  state  what  the 
religions  of  the  world  are,  according  to  my  views  of  them.  If  I 
make  a  wrong  statement,  Mr.  Campbell  or  the  gentlemen  Moderators, 
will  set  me  right.  According  to  my  views,  then,  all  religions  of  the 
civilized  world  are  predicated  upon  the  assumption  that  man  has  a 
free  will,  forms  his  own  character,  and  determines  his  own  conduct  • 
has  the  f/ower  of  believing  or  disbelieving  whether  a  God  exists,  and 
of  ascertaining  his  qualities,  and  is  punished  for  not  doing  so.  These 
religions  assume  thatinan  is  accountable  for  his  feelings,  his  thoughts, 
his  will,  and  his  conduct ;  that  if  he  believes  according  to  the  religious 
dogmas  in  which  he  has  been  trained,  and  acts  up  to  that  belief,  he 
shall  be  eternally  happy;  but  that  if  he  do  not  believe  in  a  God,  he 
shall  be  eternally  tormented,  notwithstanding  the  most  virtuous  and 
and  exemplary  conduct  through  life.  They  assume  that  the  favor  of 
God  is  to  be  obtained  by  the  observance  of  forms  and  ceremonies,  and 
by  contributions  of  money ;  and  that  those  who  do  not  believe  in  these 
things,  are  infidels,  and  v/orse  than  the  Devil,  because  Ae  believes  and 
trembles.  It  becomes  necessary,  Mr.  Campbell,  to  ask  you  if  this 
be  a  true  and  fair  outline  of  the  Christian  religion?  {Mr.  CamjpbeU 
answers,  ]So.]  Then,  Mr,  Chairman,  before  I  can  proceed  systemati- 
cally, it  will  be  necessary  for  Mr.  Campbell  to  explain  what  the  Chris- 
tian religion  is.  I  cannot  proceed  without  I  have  his  christian  religion 
before  me.  Each  different  sect  will  tell  me  that  Mr.  Campbell's 
religion  is  not  theirs.  At  present  I  have  nothing  to  combat ;  I  am 
fighting  against  shadows. 

Mr.  Campbell  rose  and  said — The  Christian  religion  is  contained 
in  the  New  Testament.  Mr.  Owen  ought  to  have  made  himself  ac- 
quainted with  the  New  Testament  bef  re  he  challenged  this  contro- 
versy.    I  liavc  uo  other  answer  to  Mr..  Owen's  query  but  tliat  the 


DEBATE.  n? 

♦  hrlstian  rengion  is  fully  developed  in  the  books  of  the  New  Testa- 
ment; that  its  evidences  are  to  be  examined  by  all  the  rul<^s  by  which 
we  examine  other  historical  facts;  that  the  rules  of  interpretation 
are  the  same  which  are  to  be  adopted  in  the  interpretation  of  other  an- 
cient writings, 

Mr.  Owen  rose  and  said — Gentlemen:  If  I  take  Mr.  Campbell's 
account  of  Christianity  to  be  correct,  a  great  many  christians  will  op- 
pose Mr.  Campbell,  and  say  he  knows  nothing  about  Christianity; 
therefore  it  will  not  be  sufficient  for  me  to  show  that  Mr.  Campbell's 
notions  of  Christianity  cannot  be  reconciled  with  these  fundamental 
laws  of  human  nature.  But  perhaps  we  may  come  at  the  matter  in 
another  direction :  Has  man,  a<'Cording  to  Christianity,  a  free  will, 
and  the  power  to  form  his  own  character?  I  cannot  proceed  without 
an  answer  to  this  question. 

Mr.  Camphell  rises — Gentlemen  Moderators :  U  it  be  the  order  of 
fhe  day,  that  my  opponent  and  I  shall  enter  into  a  catechetical  exam- 
ination of  each  other,  by  way  of  question  and  answer,  1  shall  make  no 
objection  to  such  an  arrangement.  In  engaging  in  this  controversy, 
the  sole  object  I  proposed  to  myself,  was,  the  fair  elicitation  of  truth. 
But  the  immediate  question  is,  whether  interrogatories  are  to  be  mu- 
tually and  reciprocally  proposed  and  replied  to,  or  shall  our  interroga- 
tories be  propounded  in  our  respective  half  hour  addresses,  and  the 
answers  deferred  until  the  respondent  rises  to  address  the  audience? 
I  make  this  point  here  simply  as  a  question  of  order. 

Mr.  OxL-cn  rose  and  said — I  do  not  see  how  the  argument  can  be 
conducted  on  the  original  plan  of  alternate  half  hours.  We  must 
come  to  close  quarters;  but  unless  I  know  what  the  Christian  religion 
is,  I  cannot  know  what  I  am  to  disprove.  I  have  made  fair  tenders  to 
Mr.  Campbell  in  order  to  find  out  what  his  Christian  religion  is.  I 
cannot  conceive  that  the  Christian  religion  consists  in  the  whole  of 
the  New  Testament,  but  that  it  is  contained  in  some  general  princi- 
ples, which  might  be  stated  in  a  very  few  words. 

Mr.  Campbell  rose  and  said — As  my  opponent  seems  to  be  at  a  loss 
how  to  proceed  without  documents,  perhaps  we  may  expedite  our  pro- 
gress by  presenting  a  recapitulation  of  our  premises  by  way  of  posting 
our  books  up  to  this  morning. 

The  Hon.  Chairman  rose  and  said — The  Moderators  are  prepared 
to  decide  the  question  of  order  submitted  by  Mr.  Campbell.  They 
are  of  opinion,  from  the  nature  of  Mr.  Owen's  proposition,  he  is  not 
entitled  to  call  on  Mr.  Campbell  for  any  concession ;  he  is  only  enti- 
tled to  call  on  Mr,  Campbell  for  a  definition  of  his  terms.  We  view 
the  matter  in  this  light: — Mr,  Owen  states,  by  implication,  that  he 
has  exammed  all  the  religions  of  the  world;  this  implication  results, 
necessarily,  from  Mr.  Owen's  affrmation  that  all  religions  in  the 
world  are  founded  in  ignorance.  VVc  cannot,  for  a  moment,  presume 
that  Mr,  Owen  has  passed  sentence  of  condemnation  upon  alt  reli- 
gions, without  having  examined  these  religions,  and  ascertained  what 
they  are.  Inasmuch  as  Mr,  Owen  holds  the  affirmative  of  fhe  pro- 
position that  all  religions  are  falsej  the  Moderators  think  that  it  would 


Vtb  DEBATE. 

he  exceedingly  discourteous  in  them  to  suppose  that  Mr.  Owen  has 
not  studied  all  religions.  The  Moderators  conceive  that  it  would  be 
taking  from  Mr.  Owen's  opponent  an  advantage  to  put  AtVn  upon  the 
affirmative.  We  must  take  it  for  granted  that  there  are  many  individ- 
uals in  this  assembly  who  have  full  faith  in  the  truth  of  the  Chris- 
tian religion,  and  yet  would  not  agree  perhaps  with  any  other  in- 
dividual of  this  congregation  in  every  minute  particular.  Courtesy 
to  Mr.  Owen  compels  us  to  suppose  that  he  has  ascertained  the  funda- 
mental principles  of  all  religions,  and  has  here  proposed  to  demon- 
strate that  all  are  founded  in  ignorance  and  error.  This  is  Mr. 
Owen's  affirynativc  proposition,  and  according  to  all  controversial 
rules,  he  is  therefore  bound  to  establish  it  in  evidence.  The  adoption 
of  any  other  course  in  the  conducting  of  this  argument  by  Mr.  Owen, 
we  conceive,  would,  in  another  point  of  view,  be  imposing  upon  his 
opponent  an  unfair  ditl^iculty.  For.  if  it  should  be  ascertained,  at  the 
termination  of  this  discussion,  that  Mr.  Osven  has  formed  erroneous 
conceptions  of  the  Christian  religion,  and  has  proceeded  to  condemn 
it  under  these  mistaken  ideas  of  its  real  character,  it  would  not  be  fair 
to  place  Mr.  Campbell  in  a  logical  predicament  which  might  deprive 
him  of  an  opportunity  to  demonstrate  that  his  opponent's  conceptions 
of  Christianity  were  erroneous,  and  thereby  to  disprove  his  conclu- 
sions. This  would  be  to  throw  Mr.  Campbell  off  the  vantage  ground, 
which,  as  the  ckallengee,  he  now  legitimately  holds.  Courtesy  to- 
wards Mr.  Owen,  therefore,  compels  us  to  take  for  granted  that  he  has 
tlioroiighly  examined  every  religion,  w'hich  he  has  undertaken  to 
condemn :  and  that  the  reasons  of  his  condemnation  are  applicable 
to  his  peculiar  conceptions  of  these  religions. 

The  Board  arc  further  of  opinion,  that  Mr.  Owen  cannot  be  fairly 
called  upon  to  admit  that  religion  is  what  Mr.  Campbell  supposes  it 
to  be.  It  may  be,  that  Mr.  Owen  may  assent  to  Mr.  Campbell's  views 
of  religion,  yet  this  assent  would  not  prove  Mr.  Campbell's  views  to 
be  correct.  It  would  not  be  doing  justice  to  Mr.  Campbell  to  require 
him  to  state  his  views  of  Christianity,  and  authorize  Mr.  Owen  to  ar- 
gue from  them  as  the  only  correct  standard ;  because  Mr  Owen  would 
thereby  be  deprived  of  all  opportunity  of  demonstrating  that  Mr. 
Campbell's  views  of  Christianity  were  not  warranted  by  tlie  christian 
scriptures.  Therefore,  the  opinion  of  the  Board  is,  that  Mr.  0^ven's 
proper  course  is  to  state  his  views  of  religion,  assign  the  reasons  upon 
which  his  opinions  are  predicated,  and  draw  his  conclusions  from  the 
premises  which  he  may  establish,  and  if  his  opponent  can  show  that 
religion  is  not  the  thing,  which  Mr.  Owen  has  condemned,  then  the 
cause  of  religioii  remains  safe  and  uninjured  by  this  argument. 

Mr.  Owen  again  rises — Mr.  Chairman:  It  appears  then,  from  this 
decision,  that  I  must  form  m;/  own  notions  of  religion,  from  all  that  1 
have  read,  seen,  and  heard — and  I  ^-m  quite  willing  so  to  do; 

My  belief  ihen  is,  that  in  all  religions  of  ♦he  world,  it  is  a  funda- 
mental principle,  that  man  has  a  froe  will,  f^-rms  his  own  character, 
and  determin«'s  his  own  conduct^  that  he  hns  the  power  of  believing 
or  disbelieving  in  a  God,  of  ascertaining  his  attributes  ajud  qualities, 


DEBATE.  179 

and  that  he  shall  be  punished  hereafter  if  he  does  not  believe  in  a 
God,  and  ascertain  these  attributes  and  qualities;  that  he  is  account- 
able for  his  will,  his  conduct,  his  feelings,  and  his  thoughts;  and  if  he 
believes  according  to  the  dogmas  of  his  religion,  and  acts  up  to  that 
belief,  he  shall  be  happy  after  death;  but  that  if  he  does  not  believe 
in  Gotl,  in  his  qualities  and  attributes,  he  shall  after  death  be  eternal- 
ly tormented.  I  believe  it  is  a  fundamental  principle  in  all  religions, 
that  prayers,  and  forms,  and  ceremonies  are  necessary  to  enable  the 
individual  to  know  God;  and  it  is  moreover  necessary  that  he  should 
contribute  money  for  all  godly  purposes;  that  in  all  these  religions, 
whoever  disbelieves  is  an  infidel.  Therefore,  I  am  an  infidel,  for  I 
believe  none  of  them.  I  have  then  to  show,  in  detail,  that  man  has  not 
■a  free  will,  that  he  does  not  form  his  own  character^  nor  determine  his 
own  conduct.  I  have  to  show,  in  detail,  that  no  man  has  the  power 
of  believing  or  disbelieving  in  a  God;  that  he  has  no  means  of  ascer- 
taining the  qualities  and  attributes  of  any  being  whose  mode  of  exis- 
tence cannot  be  cognizable  by  his  senses.  I  shall,  therefore,  endeavor 
to  show,  in  detail,  what  a  monstrous  absurdity  it  is,  to  suppose  that 
man,  constituted  as  he  is,  can  be  accountable  for  his  feelings,  thoughts, 
will,  or  conduct.  T  mean  also  to  prove  that  there  cannot  be  one  par- 
ticle of  merit  or  demerit  in  any  man's  believing  the  doctrines  of  the 
religion  in  which  he  has  been  trained.  I  intend  also  to  demonstrate 
the  utter  fallacy  of  the  notion  that  man  will  go  to  heaven  for  his  be- 
lief, or  to  hell  foi  his  disbelief  1  intend  further  to  show  that  religious 
forms  and  ceremonies  are  most  useless ;  and  that  if  men  were  not 
more  ignorant  than  the  beasts  of  the  field,  they  would  never  pay  money 
to  a  priest  for  showing  them  the  Avay  to  heaven. 

I  also  mean  to  prove  that  the  opprobrious  meaning  generally  an- 
nexed to  the  epithet  injidel,  is  most  irrational  and  absurd :  How  can 
an  infidel,  if  any  cf  you  attach  any  definite  meaning  to  the  term,  pre- 
vent himself  believing  as  he  does,  any  more  than  he  can  help  being 
warmed  by  the  sun,  or  cooled  by  the  breeze.  Now,  my  friends,  these 
are  the  points  1  mean  to  prove.  I  might  indeed  go  much  further,  i 
might  attack  some  of  the  details  of  the  Christian  system  which  are 
not  to  be  found  in  any  other  systems  of  religion.  I  rai^ht  tell  yotj 
that  it  is  a  fundamental  principle  in  the  Christian  religion  to  believe 
that  Christ  is  the  son  of  God ;  that  he  came  down  trom  heaven  to 
save  sinners,  or  a  certain  portion  of  them,  called  the  elert;  that  he 
was  crucified,  rose  and  ascended  to  heaven ;  and  that  now  he  is  cer- 
tainly interceding  for  us  there.  But,  my  friends,  after  having  been 
so  long  a  faithful  student  of  the  laws  of  nature;  and  af>er  the  mental 
collisions  which  I  have  encountered  with  the  iirst  minds  in  Europe 
and  America,  I  should  feel  ashamed  seriously  to  attempt  any  opposi- 
tion to  such  monstrous  absurdities — such  a  ridiculous  incongruity. 
But  I  know  that  we  are  beings  so  organized  as  to  receive  our  early 
impressions,  however  absurd  they  rnay  be.  Wc  are  compelled -by  an 
unchanging  law  of  our  nature,  to  receive  our  ea'  ly  impressions,  how- 
ever monstrous  and  absurd,  from  our  parents,  our  nurses,  and  oth.er 
<?arlv  instructors.     This  is  ?.n  ir.disr)utable  truth,  therefore  there  can- 


180  DEBATE. 

rot  be  a  more  simpte  process  than  to  force  into  the  mmd  of  any  child 
doctrines,  notions,  and  chimeras,  the  most  wild,  extravagant,  and  fan- 
ciful, and  at  the  same  time,  compel  him  to  receive  them  as  divine 
truths.  This  being  a  law  of  our  nature,  I  cannot  be  surprised  at  the 
variety  of  absurd  notions  which  I  every  where  meet  with.  It  was 
only,  I  think  about  two  months  ago  that  I  very  unexpectedly  found 
myself  in  the  middle  of  the  great  square  of  the  city  of  Mexico.  Sud- 
denly I  heard  the  tinkling  of  a  little  bell,  which  was  in  the  hands  of  a 
man  preceding  the  host.  My  friend,  who  was  with  me,  said  to  me,  Mr, 
Owen,  you  must  kneel  down  till  that  bell  passes,  or  you  will  endanger 
your  life.  Hearing  this,  I  looked  out  for  the  cleanest  place  I  could 
lind,  spread  my  handkerchief  upon  it,  and  knelt  down .  [  The  audience 
Tier e  ImigJicd  heartily.]  But  why  laugh- at  this,  my  friends?  these 
Mexicans  were  as  sincerely  conscientious  in  performing  and  execu- 
ting this  act  of  adoration  to  their  host  as  you  are  in  going  to  any  place 
of  worship. 

The  whole  difference  is  this  that  you  have  been  trained  in  one  set 
of  religious  notions,  and  they  have  been  trained  in  another — and  if 
rationality  could  be  estimated  by  numbers,  it  is  very  doubtful  whether 
those  who  believe  in  the  importance  and  necessity  of  this  act  of  pros- 
'Iration  do  not  outnumber  you  who  disbelieve  and  laugh  at  it.  But  the 
great  stumbling  block  of  the  metaphysicians  is,  that  man  is  formed  to 
have  a  free  will ;  and,  therefore,  by  his  will  can  control  his  belief  and 
his  conduct.  Now  I  have  stated  it  to  be  one  of  the  fundamental  laws- 
of  human  nature  that  the  infant,  when  born,  has  no  knowledge  of 
his  organization ;  but  he  then  comes  into  the  world  a  highly  compound- 
ed being,  made  up  of  a  great  variety  of  propensities,  faculties,  and 
qualities — and  upon  this  foundation  of  his  organization  his  intellect, 
morals,  and  will,  are  formed  for  him.  Now  these  propensities  are 
made  either  good  or  bad,  these  intellects  and  morals  are  made  superior 
or  inferior;  but  whether  the  one  or  the  other,  how  is  it  possible  that 
the  infant  can  be  held  accountable  for  it  in  any  degree  whatever? 
V/hen  we  see  a  little  child  obeying  the  impulse  of  its  nature,  and  there- 
by acting  contrary  to  our  notions  of  right  and  wrong,  we  say  tJtal  child 
IS  bad  by  nature;  we  punish  it,  and  call  it  hard  names  fur  acting  in 
opposition  to  our  notions,  when  the  real  cause  of  all  the  evil  is  the 
ignorance  in  which  we  have  been  trained.  I  dare  say  many  of  you 
have  now  in  your  eye  the  children  of  different  families  of  your  ac- 
quaintance, and  the  difference  in  the  chnracters  of  tliese  childrem 
\ou  know  that  these  children  have  been  trained  very  differently. 
That  the  chikh-en  of  the  one  fimily  have,  according  to  your  notions, 
been  well  brought  up,  while  those  of  the  other  have  been  badly  train- 
ed, and  you  have  witnessed  the  consequent  difference  of  character  in 
these  two  families.  Are  not  these  inferior  children  imfortunate  in 
being  under  the  direction  of  the  ignorant  and  vicious?  and  is  it  not 
fortunate  for  the  superior  children  that  they  have  been  placed  in  the 
care  of  the  more  virtuous  and  intelligent?  But  who  shall  say  that 
either  merit  or  demerit  attaciics  to  cither  set  of  children  on  account  of 
their  difftrence  of  ch;u-acte;.     To  illustrate  Iiow  littJLe  depends  unou 


DEBATE.  t^i^ 

the  power  of  the  infant  itself  in  the  formation  of  its  cliaracter,  observe 
the  effects  produced  upon  the  children  brought  up  by  the  people  called 
Quakers,  I  am  not  so  competent  to  speak  of  this  sect  as  it  exists  in 
this  country,  but  in  England  I  am  well  acquainted  with  the  first  fami- 
lies among  them,  and  I  have  uniformly  found  the  children  of  these 
Quaker  families  brought  up  very  differently  fnm  the  children  of  other 
families:  but  no  merit  or  demerit  can  attach  to  these  children  for 
having  been  thus  fortunately  born  and  educated.  In  my  frequent 
visits  to  London  I  have  made  a  part  of  my  business  to  go  frequently  to 
that  part  of  the  city  called  St.  Giles.  This  division  of  the  city  is 
extensive,  and  the  number  of  its  inhabitants  considerable.  I  have 
there  seen  many  children  of  parents  reduced  to  the  lowest  depths  of 
poverty,  and  yet  obliged  to  support  themselves  and  their  parents; 
they  have  no  means  to  do  this  except  by  thieving;  and,  therefore, 
from  earliest  infancy,  they  compel  their  children  to  believe  that  they 
perform  a  most  meritorious  action  when  they  can  dexterously  steal. 
And  when  they  succeed,  and  bring  home  their  plunder,  they  are  called 
good  children,  and  rewarded  by  their  parents  with  something  they 
think  will  gratify  them.  But  if  they  do  not  succeed  in  their  day's 
prowling,  and  come  home  empty-handed,  their  parents  call  them  i^ery 
bad  children,  and  punish  them  severely.  Now  these  children  are 
compelled  to  believe  that  to  steal  is  very  meritorious,  and  Tiot  to  steal 
is  very  wicked.  These  children  never  hear  any  thing  of  what  is 
called  good  moral  instruction.  With  what  justice,  then,  can  they  be 
condemned  for  their  vices?  It  is  with  these  unfortunate  children  as 
with  all  others — some  of  them  are  born  with  organizations  greatly 
superior  to  others;  but  they  are  all  equally  compelled  to  imbibe  the 
same  early  lessons  of  depravity. 

But  the  truth  is,  that  no  child  can  have  the  formings;  of  himself,  any 
more  than  he  can  have  the  selection  of  his  parents.  When  we  reflect 
upon  this  matter,  we  shall  discover  that  the  child  has  ju  t  as  much 
control  in  the  one  case  as  the  other.  How  absurd,  then,  must  be  the 
invention  of  a  system  which  leaves  the  child  at  the  mercy  of  chance, 
and  then  exacts  responsibility  from  him ! 

I  do  say,  that  nothing  but  the  grossest  ignorance  could  have  led  to 
the  introduction  of  a  system  which  supposes  this  to  be  right !  ft  is 
contrary  to  nature,  and  not  in  the  least  degree  calculated  to  effect  the 
purposes  which  it  contemplates!  It  is  any  thing  but  a  rational  method 
of  operating  upon  the  human  mind! 

I  conclude  that  there  are  intelligent  medical  gentlemen  present 
who  have  made  it  their  business  to  study  minutely  the  human  frame. 
They  well  know  that  all  children  are  born  with  different  degrees  of 
powers  and  feelings.  They  know  also  that  probably  from  the  be- 
ginning of  time  no  two  individuals  ever  had  any  two  senses  formed 
alike;  that  there  are  no  two  who  see,  or  feel,  or  taste,  or  hear,  or 
«mell  alike.  Each  individual  has  a  distinct  natural  character  at 
birth,  arising  from  the  peculiar  combination  which  has  entered  into 
each  of  his  senses.  Those  gentlemen  well  know  that  when  the 
organization  is  perfect  the  human  being  bcconir-s  superior;  that 
16 


182  DEBATE, 

when  it  is  imperfect,  the  child  must  ever  be,  to  a  certain  extent,  an 
interior  human  being,  if  placed  under  similar  circumstances  with 
the  former.  Now  if  we  had  the  power  to  form  our  organization  and 
^iharacters,  can  we  suppose  that  beings  possessing  one  particle  of 
reason  would  not  make  these  perfect?  I  ask  you  whether  every  male 
and  female  would  not  make  themselves  perfect?  The  only  reason 
that  we  are  not  perfect  beings,  is,  because  we  have  no  power  over 
the  formation  of  our  organization  and  circumstances.  Yesterday 
Mr.  Campbell  said  a  great  deal  upon  the  subject  of  language.  Now 
no  child  has  the  power  of  deciding  what  language  it  shall  be  taught, 
and  he  can  only  derive  oral  instruction  through  that  language  which 
he  has  learned  to  understand.  No  child  can  determine  what  religion 
he  shall  be  taught  to  believe,  or  whether  he  shall  retain  his  belief. 
No  child  can  determine  what  shall  be  the  character  of  his  circum- 
stances from  birth  to  death,  (except  in  the  latter  part  of  his  life,  and 
\n  that  case  he  has  been  influenced  to  endeavor  to  effect  some  change 
by  the  previous  circumstances  to  which  he  ^\^s  compelled  to  submit.) 
We  very  well  know  (if  we  did  not,  we  might  all  easily  try  the  expe- 
riment) that  over  the  power  of  belief  or  disbelief  no  man  ever  has  had, 
or  ever  can  have,  any  control.  As  Mr.  Campbell  has  very  well  ex- 
plained, we  know  that  of  which  our  senses  take  cognizance;  but  in 
like  manner,  we  are  compelled  to  believe  according  to  the  strongest 
impressions  made  upon  us ;  and  so,  too,  of  opinions ;  we  receive  them 
according  to  the  evidence  offered  to  us  for  their  foundation,  and  we  are 
.-.ompcUed  to  receive  them.  Our  liking,  indifference,  or  dislikings, 
are  also  in  like  manner  equally  beyond  our  control.  We  Jiiust  be 
indifferent  to  that  which  makes  no  impression  upon  our  senses,  and 
dislike  that  which  offends  our  senses.  It  is  futile,  useless,  and  inju- 
rious to  contend  against  those  laws  of  our  nature.  My  half  hour,  I 
perceive  is  out.  I  will,  therefore,  merely  add,  that  if  these  are ^acte, 
and  I  will  prove  them  to  be  such,  that  nothing  but  the  grossest  igno- 
rance could  ever  have  permitted  any  such  system  as  the  Christian,  or 
any  other  religion,  to  have  been  introduced,  and  that  nothing  but  this 
ignorance  causes  it  or  them  to  be  now  tolerated. 

Mr,  Campbell  rises,  book  in  hand. 
Mr.  Chairman — In  the  first  place  I  beg  leave  to  post  up  the  argu- 
ment so  far  as  prosecuted.  I  therefore  submit  the  following  items  by 
way  of  recapitulation — Imprimis:  We  have  shown  tliat  my  friend's 
system  of  necessity  renders  men  as  incapable  of  society  and  of  moral 
and  civil  government,  as  if  they  were  trees,  stones,  or  machines.  To 
this  refutation  of  his  system,  Mr.  Owen  has,  as  yet,  paid  no  attention, 
2d.  We  have  shown  that  Mr  Owen's  system  is  not  predicated  upon 
any  philosophic  analysis  of  the  physical,  intellectual,  or  moral  man. 
3d.  Wo  have  shown  that,  so  far  as  religion  is  concerned,  Mr.  Owen''s 
opposition  to  it  has  been  principally  predicated  upon  a  palpable  error 
—viz.  that  man's  volition  has  no  power  over  his  belief.  To  this  ar- 
gument he  has  not  thought  proper  to  reply.  4th.  That  his  system  is 
radically  defective  in  this— that  it  leaves  eniirely  out  of  view  our 


DEBATE.  183 

jiower  of  acquiring  information  through  testimony.  5th.  That  his 
system  ascriijes  to  imigimition  a  creative  power  wliieh  it  does  riot, 
possess.  6th.  That,  according  to  Mr.  Owen's  views,  it  was  impossi- 
ble to  account  for  the  derivation  or  existenceof  the  spiritual  ideas  and 
language  now  prevalent  in  the  world  7th.  That  his  twelve  facts, 
admitting  them  to  be  true,  full  far  short  of  presenting  a  view  of  tlie 
whole  man ;  and  consequently,  that  every  system  predicated  upon 
them  must  fail  to  furnish  objects  commensurate  with  man's  capacity 
of  enjoyment,  or  the  dignity  of  his  intellectual  nature.  To  not  one 
of  these  capital  items  has  Mr.  Owen  replied.  As  Mr.  Owen  has  very 
courteously  presented  me  with  a  copy  of  his  twelve  facts,  I  now  pre 
sent  him  with  some  notes  in  writing,  in  the  shape  of  objections  to 
some  of  his  fundamental  points. 

The  objection  that  my  friend  has  brcn  urging  this  morning  against 
Christianity,  reminds  me  of  certain  objections  which  I  have  heard  to 
the  revolution  of  this  globe  round  the  centre  of  the  planetary  system. 
In  speaking  of  the  sphericity  of  the  earth,  I  have,  in  language  adapted 
to  vulgar  apprehension,  infonned  the  uninfornied  and  illiterate,  that 
this  earth  was  as  round  as  a  ball.  They  have  replied  that  they  were 
very  sure  this  statement  was  untrue,  because  they  perceived  hills, 
mountains,  valleys,  and  a  very  uneven  surface,  which,  as  they  con- 
ceived, were  altogether  irreconcileable  with  the  rotundity  of  this  globe. 
In  like  manner  they  have  objected  to  the  immobility  of  the  Sun. 
They  reply,  'We  see  the  Sun  move ;  we  see  it  rise  in  one  place  and 
set  in  another;  and  if  the  earth  moved  round  the  Sun,  the  position  of 
our  plantations  and  houses  must  necessBrily  be  shifted :  your  theory 
about  the  Earth  and  Sun,  then,  is  contrary-  to  our  experience  and 
observation.''  Now  it  is  just  in  a  similar  style  of  objection  that  my 
friend  attacks  the  Christian  religion.  Mr.  Owen,  it  seems,  wants  to 
elicit  my  opinion  on  what  constitutes  the  Christian  religion.  Does 
he  suppose  that  Christianity  consists  in  matters  of  opinion?  I  am  free 
to  declare  that  neither  the  Jewish  nor  the  Christian  religion  was  ever 
designed  by  their  Author  to  consist  in  any  matter  of  opinion  what- 
ever. I  hesitate  not  also  to  aver,  that  this  error  is  the  root  from  which 
all  sectarianism  has  sprung,  and  has  given  rise  to  all  the  scepticism 
which  now  prevails.  Mr.  Owen  informs  us  that  he  became  a  sceptic 
from  the  jarring  sectarianism  and  irreconcileable  discrepancies  in  the 
different  dogmas  of  Christianity.  This  would,  indeed,  be  an  unprofita- 
ble discussion  were  it  to  be  confined  to  a  mere  war  of  words  concern- 
ing the  opinions  which  constitute  this,  that,  or  the  other  system  of 
religion.  This  would  «uit  my  friend's  scheme  well  enough;  but  f 
hardly  think  he  will  be  able  to  seduCe  us  into  a  discussion  upon  the 
subject  oi  free  will,  a  topic  on  which  he  himself  is  sD  fond  of  ex- 
pressing his  opinion*.  But  I  was  proceeding  to  observe,  that  if  we 
had  no  other  proof  of  the  scriptures  being  divine  oracles  than  just  the 
contents  of  the  book,  (Biblos,)  that  alone  would  warrant  us  in  the  con- 
•"lusion,  for  we  see  the  handwritingof  the  Almighty  indelibly  inscribed 
a  the  pages  of  this  volume.  The  same  grand  developements  display- 
ed in  the  "nillar'd  firmamon*,*'  a-e  to  be  found  in  tlie  sacred  volume ; 


1S4  DEBATE, 

find  they  both  proclaim  with  equal  emphasis,  that  "the  hand  which 
made  them  is  divine?"  In  the  physical  organization  of  the  material 
universe,  we  discover  that  the  laws  of  attraction  and  repulsion  are 
the  most  operative.  We  see  the  Great  God  of  Nature  continually  pro- 
ducing most  wonderful  results  by  the  simple  operation  of  one  single 
law.  What  philosopher  does  not  know  the  power  of  the  centrifugal 
and  centripetal  forces  in  balancing  our  globe?  Who  does  not  know 
that  the  successive  change  of  the  seasons  results  from  one  single  un- 
erring law  laid  down  by  the  Great  Creator  himself?  Now  in  expelling 
from  the  human  heart  that  darkness  in  which,  without  the  light  of 
jevclation  it  must  ever  have  remained,  in  elevating  the  human  mind 
to  the  contemplation  of  spiritual  things,  the  Almighty  acts  by  a  few 
•ceneral  laws.  He  raises  man  to  heaven  by  the  simple  operation  of 
two  or  three  fundamental  principles.  Were  this  point  in  argument 
now,  I  would  boldly  hazard  the  assertion  that  the  sacred  volume 
'".ontains  intrinsic  evidences  of  being  come  from  God; — because  the 
same  plan  and  consummate  wisdom  displayed  in  the  construction  of 
the  material  universe,  are  equally  developed  in  these  holy  oracles 
in  the  renovation  of  man.  But  if  the  contents  of  the  volume  of  reve- 
lation and  the  constituent  principles  of  religion  therein  inculcated  are 
fo  become  the  subjects  of  investigation  in  this  debate,  they  should  be 
taken  only  from  the  hooJc  which  contains  them. 

In  such  an  investigation  I  apprehend  that  Mr.  Owen  cannot  be 
permitted  to  travel  out  of  the  record.  But  we  will  take  the  book 
(Biblos)  and  examine  what  is  written  there  by  the  same  criteria 
vv'hich  we  vvould  apply  in  an  analysis  of  the  writings  of  Cicero,  of 
Demosthenes,  of  Sallust  or  of  Xenophon.  But  the  time  has  not  yet 
romc  for  me  to  reply  to  my  friend's  religious  opinions  and  social 
views  in  his  own  favorite  style. 

There  was,  however,  one  point  on  which  my  opponent  had  nearly 
staggered  upon  the  truth.  He  asked  if  Christianity  consisted  in  the 
whole  of  the  New  Testament,  or  primarily  in  a  few  general  principles 
;i  nd  leading  facts  therein  contained  ?  He  apprehended  the  latter,  and 
that  tliese  might  be  stated  in  a  very  few  words,  I  presume  he  must  have 
had  reference  to  the  historic  facts  that  Jesus  Christ  died  for  the  salva- 
tion of  sinners,  that  he  rose  from  the  dead,  and  ascended  to  heaven, 
<Scc.     Now  this  is  the  only  legitimate  mode  of  arguing  this  topic. 

Yesterday  we  discussed  the  evidences  of  the  Jewish  religion.  We 
have  been  pursuing  the  very  plan  which  our  opponent  suggests.  Has 
it  not  been  repeatedly  affirmed  that  both  the  Jewish  and  Christian 
religion  are  predicated  upon  historic  facts — facts  triable  by  the  same 
criteria  as  all  other  historic  facts?  After  proceeding  a  little  farther 
In  the  argument,  I  shall  be  perfectly  willing  to  conform  strictly  to 
Mr.  Owen's  plan,  I  have  asserted  that  the  Christian  religion,  as  well 
as  the  Jewish,  was  predicated  upon  facts.  And  I  will  rest  the  M'hole 
merits  of  this  controversy  upon  my  ability  to  prove  the  three  leading 
facts  on  which  Christianity  is  based,  and  the  consequent  ina]>ilily  of 
my  opponent  to  disprove  them.  1st.  That  Jesus  Christ  was  crucified 
upon  Blount  Calvarj.',  as  attested  by  the  four  Evangelists.    2d.  That 


DEBATE.  isi. 

his  bod)'  was  deposited  in  the  tomb  of  Joscpii  of  Arimathea.  And  3dly. 
That  he  did  actually  rise  from  the  dead,  and  appeared  upon  the  earth 
for  forty  days,  having  during  that  time  repeated  intercourse  with  h'a 
disciples,  andJiiijt  at  the  end  of  that  period  he  did  actually  ascend  to 
heaven.  Now  this*  tender  closes  every  avonua  to  the  introduction  of 
metaphysical  subtlety,  or  mere  opinions  about  Christianity  into  this 
argument.  I  am  thoroughly  convinced  that  it  was  the  simple,  sub- 
lime, and  majestic  design  of  him  "whose  ways  are  not  as  man's  ways,-' 
to  efteet  an  entire  moral  revolution  in  mankind  by  the  simple  opera 
tion  of  tire  intrinsic  weight,  validity,  and  moral  energy  of  these  fact?. 
I  am  thoroughly  convinced  that  all  the  principles  necessary  to  make 
man  happy,  and  clevatehis  nature  to  its  highest  point  of  dignity,  and 
to  enable  him  to  meet  death  fearlessly,  are  native  to,  inherent  in,  and 
inalienable  fron),  tiiesc  facts — I  mean  the  facts  that  Jesus  Christ  was 
crucified,  buried,  and  that  he  rose  again  on  the  third  day.  The  influence 
of  these  facts  is  irresistible.  No  man  over  did  honestly  believe  tl.em 
who  did  not  in  consequence  thereof  experience  that  all  his  powers 
and  faculties  were  e."alted  and  refused.  And  thus,  in  the  wonderful 
wisdom  of  God,  has  the  whole  moral  and  religious  revolution  Avhich 
he  designed  to  effect  over  the  world,  been  predicated  upon  the  opera- 
tive moral  energy  of  these  facts. 

Mr.  Owen  speaks  of  the  endless  varieties  of  religion;  but  the  world 
has  never  had  but  three  divine  religious  dispensation? :  the  first  adapt- 
ed lo  the  primitive  state  of  man — the  second  adapted  to  the  spirit  and 
genius  of  a  people  living  under  social  and  municipal  institutions,  and 
prophetic  and  typical  of  the  advent  of  Christ,,  the  Son  of  God  and 
the  founder  of  chrlsiianity .  And  these  three  divine  developements  of 
religion  all  concentrate  themselves  upon  the  fact  that  Jesus  rose  from 
the  dead,  ascended  to  heaven,  and  was  there  received  as  the  Son  of 
God.  VVe  do  know  that  all  the  superstitions  in  the  world  have  grown 
out  of  these  three  developements  of  divine  authority  in  matters  of 
religion.  What  is  Mahometanism  but  a  corruption  of  Christianity  ? 
I  would  not  call  the  Persian,  the  Roman,  nor  the  Egyptian  religions, 
different  religions,  l3ut  different  sects  of  the  same  religion,  just  as  I 
would  call  Mahometanism  a  corruption  of  Christianity.  There  is  not 
a  single  supernatural  truth  in  the  Koran,  that  is  not  borrowed  from 
the  Testaments.  Whatever  may  have  been  invented  by  the  licenti- 
ousness of  human  imagination,  there  never*has  been  but  one  divinely 
revealed  religion.  Hence  in  all  these  superstitions  we  find  capital 
ideas,  sentiments,  and  terms  which  could  not  have  been  originated 
by  human  imagination,  or  derived  from  anv  other  source  than  an  im- 
mediate and  direct  divine  revelation.  We  can  show  that  all  the 
national  records  which  have  come  down  to  us  from  times  of  the  highest 
antiquity,  embrace  the  outlines  of  the  Mosaic  account  in  the  book  of 
Gene.n,''.  We  can  show  that,  in  the  days  of  Abraham,  with  the 
exception  of  the  Chaldeans,  there  was  not  a  circumjacent  nation 
that  had  not  all  the  knowledge  possessed  by  Abraham,  save  with 
regard  to  his  own  posterity.  It  was  in  consequence  of  the  defection 
of  the  Chaldeans  that  Abraham  was  commanded  to  depart  into  e 
16^= 


1?6  DEBATE. 

Rtran^e  land,  because  that  people  were  apostatizing  and  falling  off 
<roni  The  knov.ledge  of  the  true  God  to  the  worship  of  idols.  So  far 
we  have  submitted  the  outlines  of  this  matter  with  a  reference  to  the 
past  and  present.  Yesterday  I  introdoced  an  argument  predicated 
upon  the  historic  evidences  in  support  of  Judaism  and  Christianity. 
I  presented,  in  the  first  instance,  certain  criteria  by  which  we  are 
enabled  to  decide  whether  historic  facts  are  credible,  and  gave  an 
analysis  of  these  evidences  and  their  critcrixi.  With  a  reference  to 
the  true  merits  of  this  controversy,  we  have  laid  down  four  criteria 
of  the  verity  of  historic  facts:— 1st,  That  the  recorded  facts  on  which 
we  may  rely  with  safety,  must  be  cognizable  by  the  senses.  2d.  Have 
been  exhibited  in  the  face  of  day.  3d.  That,  in  perpetual  commemo- 
ration of  these  fact?,  monumental  institutions  were  adopted  simul- 
taneously with  their  occurrence.  And,  4th.  Continued  down  to  the 
present  day.  We  did  affirm  and  adduce  some  proofs  that  no  fact 
posr-essing  these  four  criteria  of  its  verity,  could  possibly  be  false  ; 
that  it  was  entirely  out  of  Mr.  Owen's  power  to  select  a  single  fact, 
recorded  in  the  annals  of  any  nation  of  the  world,  which,  possessing 
•  hesc  four  criteria  of  verity,  ever  was  proved  to  be  false.  But  we 
iutend,  before  coming  to  the  point  more  immediately  at  issue,  to 
show  that  these  matters  of  fact  were  not  (as  sceptics  affirm)  greedily 
believed  by  merely  a  few  friends  and  partisans ;  but  that  these  stu- 
pendous facts  were  exhibited,  not  for  the  purpose  of  confirming  the 
belief  of  friends,  but  to  overcome  the  disbelief  of  enemies.  Moses 
(for  example)  was  sent  to  lead  the  children  of  Israel  out  of  the  land 
')f  Egypt,  but  this  people  v/ere  as  unwilling  to  leave  the  land,  as 
Pharaoh  was  to  let  them  go.  Hence  the  ten  stupendous  miracles 
exhibited  by  jMoses  were  as  necessary  to  persuade  the  people  to  de- 
part, as  they  were  to  coerce  Pharaoh  to  permit  them.  The  necessary 
inference  is,  that  the  enactment  of  these  ten  wonders  was  as  necessa- 
ry for  the  conviction  of  the  Israelites  as  their  oppressors.  Moses^ 
L'imself  demurred  when  the  conduct  of  the  Israelitish  host  was  cast 

ipon  him ;  the  people  were  unwilling  to  quit  the  land  of  their  captivity, 
and  Pharaoh  strenuously  opposed  their  departure ;  but  by  the  resist- 
less influence  of  these  ten  wonderful  facts,  all  were  made  conform- 
able to  the  divine  will.  These  facts  were  designed  to  be  of  such  high 
uuport  as  to  reconcile  Moses  to  his  responsible  undertaking,  to  over- 

•ome  the  pertinacitj-  and  avarice  of  Pharaoh,  and  inspire  the  Israelites 
•vith  a  courage  which  enabled  them  to  pass  fearlessly  through  the 
bed  of  the  Red  Sea.  You  perceive,  then,  that  all  circumstances 
concurred  to  preclude  the  possibility  of  any  deception  in  regard  to 
'he  tnuh  of  the  facts  as  well  as  the  possibility  of  their  reception  upon 

uiy  sliirht  and  superficial  evidence.     They  were  in  their  nature  cal- 

nilated  to  arouse  every  energy,  and  to  take  fast  hold  upon  every 
feeling  of  man.  They  must,  therefore,  le  regarded  as  facts  of  the 
.subhmcst  character,  the  pnost  momentous  import,  and  the  most  irre- 
sistible infiuence.  The  course  adopted  by  my  opponent  in  this  debate 
has  compelled  me  to  introduce  at  this  stage  of  the  argument  the  evi- 
tlenccf.  that  not  only  tlic  instilutious  of  the  passovcn  circumcisioc, 


DEBATE.  187 

the  redemption  of  the  first-born,  but  that  divers  other  commemorative 
institutions  and  ritual  observances  of  the  Jewish  law  warrant  us  in 
the  conclusion  that  the  whole  system  of  the  Jewish  religion  is  an 
antetypical  symbolic  attestation  in  proof  of  the  divine  mission  of  the 
Messiah.  And  now,  as  I  do  not  wish  immediately  to  introduce  another 
part  of  the  subject,  I  resign  the  floor  to  my  opponent, 

Mr.  Owen  rises. — 
My  friends — Our  debate  is  to  be  published,  and  therefore  the  mat- 
ter  advanced  by  the  disputants  ougnt  to  be  such  as  to  command  seri- 
ous reflections,  and  to  exercise  the  most  discriminating  powers  of  our 
j\idgment;  for  this  sole  reason  have  I  on  divers  and  sundry  occasions 
in  the  course  of  this  discussion,  pretermitted  all  reply  to  my  friend, 
Mr.  Campbell's  catechisms.  Being  quUe  familiar  with  the  whole 
range  of  my  friend's  arguments  and  topics,  I  have  been  perfectly 
aware  that  the  further  they  were  pursued,  the  more  mazy,  intangible, 
and  interminable  the  argument  would  become;  and  I  have  therefore 
been  most  desirous  to  keep  your  attention  riveted,  if  possible,  to  plain, 
simple,  tangible  matters  of  fact,  and  to  those  things  from  which  we 
may  derive  the  highest  practical  benefit  and  utility  to  ourselves  and 
to  our  posterity — 1  wanted  to  keep  your  judgment  and  discrimation  ' 
constantly  in  exercise,  and  your  imagination  out  of  play.  But  were 
I  to  recognize,  even  indirectly,  that  a  dissertation  concerning  Pharaoh 
and  his  host — the  God  who  created  Pharaoh  and  hardened  his  heart, 
so  that  he  would  not  let  the  people  go — who  descended  from  heaven 
to  cover  the  earth  with  all  sorts  of  loathsome  and  noxious  vermin — 
were  1,  I  say,  to  recognize  a  dissertation  of  the  flux  and  reflux  of  the 
Red  Sea,  and  the  causing  of  the  uncongealed  water  to  stand  up  per- 
pendicularly, on  each  side  of  its  margin,  like  parallel  stone  walls  m  a 
lane;  were  1  to  recognize  the  narrative  of  these  and  other  marvels, 
with  which  we  have  been  edified,  as  at  all  relevant  or  pertinent  to  the 
point  of  debate  at  present  before  us,  I  should,  upon  reflection  on  my 
conduct,  certainly  come  to  the  conclusion,  that,  when  I  consented  to 
waste  my  time  and  yours,  in  this  puerile  way,  I  was  out  of  my  senses. 
Once,  for  all,  my  friends,  I  wish  to  state  distinctly  that  I  cherish  sin- 
cere good  feelings  towards  my  friend,  Mr.  Campbell.  I  am  sure  he 
is  entirely  conscientious,  and  that  he  is  with  an  honest  zeal  exerting 
himself  to  maKC  you  to  believe  what  he  thinks  the  truth;  but  I  also 
discover  that  Mr.  Campbell's  mind,  (powerful  as  it  is,)  has  from  infan- 
cy been  fdled  and  vitiated  with  an  accumulation  of  ancient  and  fab- 
ulous legends  concerning  Pharaoh  with  his  hardened  heart;  the  im- 
mobility of  the  Red  Sea,  and  a  variety  of  other  such  novelties,  which, 
unfortunately  for  the  true  interest,  happiness,  and  virtue  of  mankind, 
has  been  delved  out  of  the  rubbish  of  antiquity,  from  which  none  but 
the  most  ungoverned  imagination  would  ever  have  thought  of  extract- 
ing them.  My  friend,  Mr.  Campbell,  possesses  a  lively  imagination  ; 
an  iimgination  which  has  been  deeply  involved  in  these,  to  him,  high 
inYst3rie?5:  nature  has  been  bountiful  to  him  in  his  organization,  ^nd 
many  of  his  tolcnts  have  been  highly  cultivated;  but  what  have  the 


188  DEBATE, 

circumstances  of  his  learned  education  in  the  old  seminarios  of  Eu- 
rope done  for  liim?  why,  simply  this,  they  have  placed,  (if  I  may  be 
allowed  to  use  the  figure.)  a  Chinese  shoe  upon  a  mind  vigorous  from 
its  birth,  and  which  nature  formed  capable  of  being  expanded  to  the 
largest  and  most  capacious  dimensions;  but  what  mind  can  reach  its 
natural  developement,  when  those  who  have  the  forming  of  it,  rivet  a 
Chinese  shoe  upon  it,  believing  all  the  while  that  they  are  improving 
it  so  as  to  bring  forth  the  most  wholesome  and  abundant  harvests  of 
utility  and  benefit  to  mankind?  Mr.  Campbell  possesses  the  power 
of  combining  and  generalizing  with  great  rapidity ;  he  brings  his  ideas 
before  you  in  a  very  imposing  shape;  but  I  have  something  more  val- 
uable to  adduce  than  legends  about  Pharaoh  and  the  Red  Sea,  It  is 
my  hiirh  duty  to  place  before  the  world  that  whicla  may  enable  them 
to  think  rationally,  and  consequently  to  adopt  a  wholesome  and  ben- 
eficial practice.  1  have  undertaken  to  prove  that  it  is  impossible 
that  any  religion  can  be  true,  because  all  religions  are  diametrically 
opposed  to  the  immutable  laws  of  nature  as  exhibited  in  man. — I 
will  further  undertake  to  prove  that  the  combined  and  aggregate 
influence  of  all  the  religions  of  the  world,  have  not,  through  all  past 
ages  up  to  the  present  hour,  eflfected  so  much  for  the  improvement 
of  mankind  in  virtue,  and  consequent  happiness,  as  the  general  adop- 
tion of  these  principles,  when  properly  applied  in  practice,  will  effect 
in  five  years.  I  have,  therefore,  something  to  lay  before  you  highly 
important  to  yourselves  and  posterity,  and  this  causes  me  greatly  to 
deprecate  any  distraction  or  confusion  of  your  minds  by  any  useless 
metaphysical  disquisitions  which  are,  in  their  nature,  almost  inter- 
minable, and  which  never  can  lead  to  any  beneficial  practical  result. 
Five  senses  have  been  aflTorded  us,  and  we  know  of  a  certainty  no  facts 
beyond  what  these  senses  teach  us ;  and  these,  my  friends,  are  amply 
sufficient  to  enable  us  to  understand  and  appreciate  the  whole  merits 
of  this  discussion.  Were  I,  my  friends,  so  far  to  forget  myself  and 
the  dignity  of  the  subject  which  you  have  been  convened  to  hear  dis- 
cussed, as  to  bestow  the  slightest  degree  of  notice  upon  any  of  those 
fanciful  notions,  miracles,  marvels,  and  fabulous  legends,  with  a  crit- 
ical dissertation  upon  which  my  friend  has  edified  us,  1  should  con- 
ceive that  my  time  and  faculties  were  just  as  much  wasted  and  misap- 
pied  as  if  I  were  to  recognize  the  historic  wonders  enacted  by  "Jack, 
the  Ciant-Killer,''  as  pertinent  or  relevant  to  the  subject  matter  of 
this  debate.  Indeed  I  conceive  the  narration  of  JacA;V  exploits  to  be 
less  5ttpcr-natural,  and  therefore  more  instructive. 

My  friends,  I  well  know  that  many  of  you  have,  from  the  earliest 
infancy,  been  trained  to  cherish  the  utmost  reverence  for  these  absur- 
dities; you  reverence  them,  not  only  because  the^  are  encrusted  with 
the  venerable  rust  of  antiquity,  but  }  on  pay  still  greater  adoration 
to  them,  because  they  have  been  handed  down  to  yo\i,  claiming  to 
have  the  sanction  of  that  fearful  and  mysterious,  yet  unmeaning,, 
phrase,  "sacred  and  divine  tradition.'*  But  that  same  sense  of  duty 
which  prompted  me  to  cross  so  many  longitudes  and  latitudes,  in  or- 
der to  give  my  friend,  Mr.  Can^l^ellj  this  mcctingj  compels  me  tc 


DEBATE.  ISO 

'•cry  aloud  and  spare  not;"  to  speak  out  boldly  and  fearlessly  tht3 
truth.  It  is  contrary  to  all  my  feelings,  sentiments,  and  professions  to 
outrage  where  it  is  avoidable,  on  prejudice,  or  to  cause  the  slightest  de- 
gree of  pain  or  irritation  to  the  feelings  of  any  of  my  fellow-beings ;  and 
had  it  not  been  for  the  irrelevancy  to  the  subject  before  us  of  Mr. 
Campbell's  dissertation  upon  the  fables  of  antiquity,  I  should  not  have 
been  compelled  to  put  your  feelings,  patience,  and  prejudices  to  so 
severe  a  trial,  as  I  much  fear  a  just  and  conscientious  performance  of 
my  high  duty  will  now  compel  me  to  do.  Because  if  I  had  been  per- 
mitted to  pursue  my  intended  course  in  this  matter,  it  would  be  like 
proving  that  one  and  one  made  two,  and  consequently  that  m  proving 
this  position,!  at  the  same  time  demonstrated  that  one  and  one  could 
never  make  three.  For  if  I  prove  man  to  be  what  I  state  him  to  be, 
I  thereby  remove  the  entire  foundation  on  which  all  religions  have 
been  erected.  By  thus  simply  stating  facts  in  such  a  m.anner  that 
you,  my  friends,  experience,  feel,  and  recognize  them  to  be  such; 
the  falsehood  of  all  I'eligions  necessarily  becomes  manifest.  By  this 
course,  had  I  been  permitted  to  have  adopted  it,  I  should  have  avoid- 
ed coming  into  immediate  collision  with  your  early  and  deep-rooted 
prejudices. 

I  have  said  that  man,  at  birth,  is  ignorant  of  every  thing  relative  to 
his  own  organization,  and  is  not  permitted  to  create  any  part  of  his 
physical  or  intellectual  organization;  therefore  that  he  cannot  be  bad 
by  nature.  He  is  exactly  what  nature  has  made  him;  you  may  be 
sure,  therefore,  that  all  religions  which  assume  that  man  is  bad  by 
aiature,  are  false,  and  founded  in  ignorance  of  human  nature.  And 
secondly,  that  no  tv/o  infants  have  ever  yet  been  known  to  possess 
an  identity  of  organization,  and  that  all  these  organic  differences 
between  individuals  have  been  created  without  the  knowledge  or  con- 
sent of  the  individuals.  New  this  is  either  true  or  false;  Mr.  Camp- 
bell, ifhe  proceeds  logically,  will  either  admit  or  disprove  this  first 
principle;  which,  if  true,  renders  it  impossible  for  any  man  to  be  bad 
by  nature.  Again,  Mr.  Campbell,  in  order  to  proceed  logically,  must 
admit  or  disprove  the  second  position :  that  the  organization  of  no 
two  children  have  ever  been  created  precisely  alike ;  which,  if  true, 
demonstrates  that  there  can  neither  be  merit  nor  demerit  in  either,  on 
account  of  this  diversity  of  birth.  After  these  two  pomts  have  been 
acceded  to  or  disproved,  we  may  then  logically  proceed  to  the  discus- 
sion ofthe  third.  Now,  I  aver  that  all  the  religions  of  the  world 
presuppose  that  children  are  to  be  blamed  and  praised,  punished 
or  rewarded,  according  to  their  characters  1  maintain  that  this 
eupposition  is  a  gross  absurdity,  and  that  nothing  but  the  wander- 
ings of  the  imagination  could  have  led  us  into  this  error.  I  assume 
that  it  is  not  in  the  power  of  man  to  disprove  the  two  first  positions. 
3.  We  alBrm  that  each  individ'ial  is  placed  without  hi<»  knowledge  or 
consent,  under  circumstances  which  irresistibly  influence  and  control 
him;  yet  th'^^  the  inflir^ncp  of  these  circumstances  is  somewhat  mod- 
ified l-\  the  peculiarities  of  the  individual's  organization.  Now  we 
perceive  that  the  foundation  of  human  character  is  in  cur  organizatiou; 


190  DEBATE. 

and  that  in  the  creation  of  thisorjcfanization,  we  have  had  no  tnannfer 
of  ajrency  or  control.  The  further  developement  of  our  character  de- 
pends upon  our  circumstances  at  birth. 

If  we  had  been  born  amongj  the  Romans,  we  would  necessarily  have 
had  cm-  religious  faith  built  upon  the  mysteries  and  traditions  of  their 
mythology,  and  should  have  thought,  felt,  and  acted  in  all  things  as 
they  did.  Had  we  been  born  at  the  time  it  is  said  Jesus  Christ  lived, 
we  might  have  assisted  to  crucify  him,  or  been  among  his  disciples. 
But  it  does  not  depend  upon  us  ichen  we  shall  come  into  the  world 
although  our  future  character  depends  so  materially  upon  it,  as  well 
as  upon  the  particular  place  or  country  in  which  we  receive  our  im- 
pressions. Did  any  of  us  prevent  ourselves  from  being  born  in  the 
city  of  Constantinople  ?  Could  any  of  the  Turks  who  have  been  born 
in  that  city,  have  prevented  it  from  being  their  birthplace?  or  could 
they  help  being  taught  the  Mahometan  religion?  Now  is  there  a 
man  in  this  assembly  who  blames  a  native  of  the  city  of  Constantinople 
for  having  been  born  a  Turk,  and  consequently  educated  a  Mussel- 
men?  It  is  absurd  to  suppose  that  merit  or  demerit  can  attach  to  the 
individual  on  account  of  the  place  of  his  nativity  or  the  peculiarity  of 
his  education.  It  is  too  gross  a  folly  to  attempt  to  reason  in  contradic- 
tion of  such  facts  as  these.  Nothing  but  the  overwhelming  effects  of 
early  and  continued  impressions  could  induce,  or  rather  compel  any 
one  to  contend  against  such  facts  as  these.  No,  mv  friends,  'tis  an 
immutable  law  of  nature  that  man  shall  not  decide  when  or  where  he 
shall  be  born,  or  what  religion  he  shall  be  taught.  We  well  know 
with  what  tenacity  the  great  mass  of  mankind  retain  their  early  im- 
pressions. There  is  no  more  merit  in  being  a  christian  than  a  cannibal ; 
both  are  what  their  organization  and  circumstances,  over  neither  of 
which  they  can  be  supposed  to  have  had  the  least  control,  have  com- 
pelled them  to  be.  Is  not  the  whole  matter  as  obvious  as  that  two  and 
two  make  four  ? 

I  may  also  remark  that  no  child  can  be  supposed  to  have  the  least 
influence  in  deciding  who  shall  be  its  parents.  Now  what  an  import- 
ant circumstance  in  forming  the  character  of  each  individual  is  this! 
Whether  the  child  shall  come  into  existence  in  the  midst  of  a  vicious 
a.nd  degraded  family;  or  whether  he  shall  be  born  into  a  family  of  the 
purest  habits,  the  highest  intelligence,  and  the  most  virtuous  and  ami- 
able dispositions.  The  opposition  between  the  circumstances  of  two 
children  thus  differently  ushered  into  the  world  is  immense.  But  ought 
the  child  that  has  been  thus  fortunate  in  its  parentage  to  be  praised  for 
the  consequences  which  proceed  from  it  ?  or  is  the  offspring  of  vice 
and  iniquity  to  be  blamed  for  the  vicious  impression  received  from  its 
parentage?  This  is  a  case  in  which  it  is  easy  to  suppose  the  two  ex 
tremes.  But  ttie  child  which  has  been  most  unfortunate  in  the  circum- 
stances of  its  birthplace  and  education,  claims  more  of  our  care, 
pity,  and  attention,  than  the  child  around  whose  cradle  the  most 
propitious  circumstances  have  shed  their  influence  from  the  hour  of 
jts  birth.  Y(i'i  .see,  therefore,  that  the  individual  has  no  choice  as  to 
hjs  country,   hja  parentage,  hi?  language,  or  any  of  tho^'O  thing? 


DEBATE.  191 

•which  constitute  the  whole  foundation  of  his  character.  And  thus 
his  character  is  entirely  formed  for  him,  without  his  knowledge,  will, 
or  consent;  and  we  all  know  the  influence  which  our  early  impres- 
sions exercise  over  our  future  lives  and  conduct.  Have  I,  my  friends, 
said  enough  to  convince  you  of  the  errors  of  all  religions  which  pre- 
suppose  quite  the  reverse  of  all  this,  and  give  a  very  different  'direc- 
tion to  all  our  thoughts  and  feelings?  If  not,  I^will  go  on,  for  the 
subject  is  inexhaustible. 

The  fifth  fundamental  law   of  human  nature  is — "That  each 
individual   is  so  created    that,    when  young,    he  may  be  made  to 
receive  impressions,  to  produce  either  true  ideas  or  false  notions, 
and  beneficial  or   injurious  habits;    and  to  retain  them  with  great 
tenacity,*'     Suppose  all  the  cnildren  in  the  world  were  placed  under 
circumstances   to  receive  false   notions,   and  the   fact  is  so,   for  I 
believe  the  minds  of  the  present  and  all  past  generations  have  been 
placed  under  circumstances  in  which,  instead  of  receiving  the  truth, 
they  have  been  compelled  to  receive  false  notions  upon  every  subject 
in  which  their  happiness  is  the  most  involved;  and  this  has  arisen 
from  our  imagination  having  been  much  more  cultivated  on  all  reli- 
gious and  moral  subjects,  than  any   of  our  other  faculties.      The 
whole  world  has  been  governed  alone  by  imagination,  on  all  these 
subjects.     We  have  been  so  much  deceived  in  consequence  that  we 
have  called  ourselves  reasonable  beings ;  but  there  never  was  a  greater 
misnomer.     What  is  there  that  is  reasonable  now  in  the  private  and 
public  conduct  of  mankind?     I  have,  for  forty  years,  been  trying  to 
discover  what  nation  or  people  thought  or  acted  in  a  rational  manner. 
Everywhere  have  I  sought  to  find  a  reasonable  population,  but  my 
search  has  been  fruitless.     I  have  found  thern  all  governed  up  to  this 
hour  by  the  most  irrational  notions,  directly  contrary  to  right  reason 
and  tlieir  own  interests  and  happiness.     It  is  not  for  the  interest  or 
happiness  of  any  portion  of  mankind  to  act  as  they  now  do.     By 
their  present  mode  of  proceedings  mankmd  are  just  as  much  opposing 
their  real  interest,  as  the  child  who  would  spurn  from  him  the  most 
strengthening  food  or  the  most  salutary  medicine.     All  your  arrange- 
ments denote  the  absence  of  reason .     Look  to  those  of  government, 
religion,  law,  comnierce,  war,  and  domestic  purposes,  and  they  all 
partake  of  this  character — they  all  tend  to  counteract  your  object, 
which  is  to  be  as  happy  as  the  nature  of  your  organization  will  per- 
mit.    My  friends,  consider  the  nature  of  the  duty  which  I  have  to 
perform.     Knowing  that  you  have  trom  inflincy  imbibed  the  most 
erroneous    notions    derived   from    the  wildest   imaginations,    what 
measures  can  I,  a  stranger,  take  to  enable  you  so  far  to  unassociate 
the  ideas  which  have  been  forced  into  your  minds  as  to  enable  you  to 
re-create  those  minds,  to  be  born  again,  and  thus  become   rational 
V-eings?     This,  my  friends,  is  no  light  task.     It  requires  a  knowledge 
of  hmnan  nature,  patience,  and  perseverance,  and  self-devotion  to 
tiie  happiness  and  well  being  of  my  species  alone,  which  can  enable 
me  to  disregard  all  that  you  may  say  or  tiiink  of  me',  all  that  you 
do  to  mc,  for  the  sake  of  doing  you  good.     I  can  have  no  individu-%1 


19a  debate. 

interest  in  removing  your  prejudices.  What  private  emolument, 
aggrandizement  or  remuneration  could  I  ever  have  promised  myself 
from  the  beginning  of  my  arduous  course  up  to  the  present  moment? 
I  was  deeply  atfected  by  the  degraded  state  in  which  I  discovered  all 
nations  to  be,  and  interested  for  the  happiness  of  my  species,  or  I 
never  would  have  come  forward  to  combat  the  darling  prejudices  of, 
I  may  say,  the  whole  world.  But  I  well  knew  that  unless  somebody 
would  stand  in  the  gap  and  expose  himself  to  the  risk  of  being  sacri- 
ficed, mankind  must  ever  remain  creatures  influenced  and  governed 
only  by  the  errors  of  their  early  impressions  which  render  them  daily 
and  hourly  liable  to  every  kind  of  suffering  and  misery,  for  which 
there  exist  no  other  necessity  than  ignorance  of  our  nature.  Had  I  not 
been  thoroughly  convinced  that  I  could  only  influence  you  to  direct 
your  attention  to  simple  facts,  and  discard  the  illusions  arising  from 
early  impressions,  made  through  the  imagination,  and  that  you 
could  all  thereby  attain  to  a  high  degree  of  virtue  and  happiness,  I 
would  never  have  put  my  all  to  hazard  by  coming  forward  as  I  have 
done.  I  only  ask  you,  my  friends,  when  your  passions  are  calm  and 
your  judgment  cool,  to  take  these  twelve  laws  of  our  nature  under 
your  consideration  J  to  examine  them  with  the  severest  scrutiny,  and 
to  read,  learn,  mark,  and  inwardly  digest  them  until  you  fully  com- 
prehend them.  For,  my  friends,  it  does  require  time  to  penetrate 
into  the  subject  so  as  to  understand  it  fully.  Not  that  the  subject  is 
intricate  in  itself,  but  the  excessive  and  extravagant  cultivation  of 
your  imaginations  in  opposition  to  existing  facts,  have  almost  destroyed 
your  judgments.  This  is  the  only  reason  why  you  cannot  follow 
me  as  rapidly  as  I  wish  to  proceed  with  my  devlopements  and  demon- 
strations of  these  twelve  laws,  and  of  the  highly  beneficial  practice 
to  which  they  will  lead.  No,  my  friends,  before  you  can  follow  me 
in  my  illustrations  with  that  intensity  of  interest  which  the  subject  is 
so  pre-eminently  calculated  to  inspire,  these  twelve  laws  must  have 
previously  occupied  your  most  serious  and  mature  reflections.  They 
are  adapted  to  secure  your  health,  your  comfort,  your  peace  of  mind, 
and  they  will  open  human  nature  to  your  perusal  in  like  manner  as 
you  would  unfold  a  topographical  map. 

After  you  once  thoroughly  understand  these  twelve  laws,  and  shall 
be  informed  to  what  country,  class,  sect,  and  party,  any  individual 
b.elongs,  you  will  know,  to  a  very  considerable  extent,  what  that  indi- 
vidual is.  Ilis  general  thoughts,  views,  and  feelings  will  be  familiar 
to  you.  It  may  appear,  my  friends,  presumptuous  and  assuming 
when!  state  the  fact  that  the  whole  of  human  nature  lies  as  palpably 
open  to  my  perusal  as  ever  the  map  of  any  country  was  presented  to 
you.  Therefore  I  cannot  be  snrprizedat  any  thing  I  hear  or  sre.  I 
can  immediately  trace  the  efiect  to  its  cause;  and  if  you  too,  my 
frieads,  only  possessed  this  knowledge,  so  easily  to  be  attained,  it 
would  minister  to  you  a  joy,  peace,  and  consolation,  that  you  v.'ould 
apt  exchange  for  al!  the  world  possesses 


DEBATE.  193 

l\h\  CAMrBELL  rises — 
Mr.  Chairman — My  frieml,  Mr.  Osven,  in  his  last  address,  has  ad- 
vanced a  great  many  assertions,  the  bearing  of  which,  upon  the  siil>ject 
before  us,  I  cannot  perceive,  unless,  indeed,  Mr.  Owen's  experience 
is  to  be  received  as  tantamount  to  incontrovertible  proof.  But  mv 
opponent,  numerous  as  his  assertions  are,  advances  nothing  tangible; 
he  avers,  indeed,  that  he  has  no  attachment  to  metaphysics;  (hat  hn 
contemns  metaphysical  speculations ;  and  seems  plainly  to  insintiato 
that  I  wished  either  in  whole  or  in  part  to  predicate  my  defence  tsf 
Christianity  upon  hair-breadth  metaphysical  subtleties.  Now  I  con- 
fidently appeal  to  every  individual  in  this  assembly,  whether  my 
principal,  my  sole  aim,  has  not  been  to  disentangle  the  evidences  of 
Christianity^  and  every  point  connect<'d  with  tliis  controversy,  from 
what  was  m3taphysical  or  abstract.  In  the  course  of  this  discussion 
have  I  n«t  tendered  an  issue  to  my  opponent  upon  several  points? 
So  vague  and  indefinite  is  my  opponent  in  the  use  of  his  terms  tlir.t  I 
do  not  even  know  what  he  means  by  the  word  fact.  [Here  Mr.  Oirc.i 
defines  a  fact  to  he  that  which  cxis'ts.]  Well,  now,  we  have  my 
friend's  definition  of  the  word  fact;  he  tells  us  a  fact  is  that  which 
exists;  but  I  apprehend  that  no  philologist  will  assent  to  this  definition 
C'f  the  word.  At  this  time  my  opponent  relies  upon  twelve  facts, 
which  are  to  subvert  all  other  historic  facts  and  evidences,  in  the 
world .  These  twelve  facts,  then,  must  be  more  puissant  than  Aaron'.- 
rod;  than  the  ten  categories  of  Aristotle;  than  the  twelve  tables 
of  the  Dccem-riri;  than  the  precepts  of  the  decalogue;  or  any  code 
of  laws  or  system  of  legislation  ever  invented.  For,  by  these  twelve 
facts,  eveiy  religious  impression  is  to  be  obliterated;  every  religiour- 
idea  is  to  be  annihilated.  Upon  these  twelve  facts  are  predicated  an 
entirely  new  theory  of  man,  and  a  universal  ra^ral  renovation.  Some- 
times these  are  twelve  divine  laws  of  human  nature;  sometimes  twelve 
logical  propositions  to  he  demonstrated;  and  then  twelve  facts  more 
potent  than  the  rod  of  Moses.  But  out  of  all  these  twelve  wonderfi! 
facts,  where  is  the  tangible  fact  before  us?  We  have  been  told  tluit 
a  fact  is  that  which  exists;  but  a  stone  exists,  and  so  does  a  tree,  an 
idea,  an  opinion.  But  can  we  logically  say  that  an  opinion  is  a  mas- 
ter of  fact?  Definitions  of  this  characlcr  are  to  be  fousd  in  the  \\  ri- 
tings  of  the  commentators  upon  the  Justinian  code;  definitions 
which  serve  no  other  purpose  but  to  obscure  the  text.  We  must  have 
a  more  logical  definition  than  this:  afact  is  that  ichick  exists.  Stone?, 
to-ees,  and  opinions  exist,  and  are  all  these  alike  to  be  considered  a« 
mattersjof  fact  ?  But  my  friend  has  conceived  twelve  imaginations^- 
he  has  had  twelve  pretty  dreams  about  human  nature;  and  on  thes« 
he  has  ventured  to  predicate  every  thing  necessary  to  the  happiness 
of  man.  Now  suppose  Mr.  Owen  should  attempt  to  prove  that  there 
never  was  such  a  man  as  General  Washington,  and  n©  such  historic 
■fact  as  the  American  Revolution, and  no  such  manumental  commem- 
orative institution  as  the  annual  celebration  of  the  fourth  of  July; 
that  there  never  existed  an  Emperor  Augustus,  or  an  Emperor  Napo- 
leon; suppose,  I  repeat,  tliat  he  should  undertake  to  provg  that  Wa=h-.. 

17 


1^4  DEBA'i'E. 

ino-ton,  the  Hither  of  his  country,  the  great  moral  hero,  never  existed, 
an^l  that  the  United  States  have  never  been  emancipated  from  the 
thraldom  of  the  parent  country;  it  would,  I  contend,  be  just  as  logi- 
cal as  pertinent,  and  as  rational  in  Mr.  Owen  to  adduce  these  twelve 
facts  in  evidence  that  all  these  matters  of  history  were  mere  fictions 
and  fiibles,  as  to  attempt  to  prove  by  the  adduction  of  his  twelve  laws 
of  human  nature,  that  the  facts  on  which  religion  is  predicated,  never 
had  existence.  There  ajjpears  to  me  to  be  just  as  much  logic,  rea- 
son, and  good  sense,  in  the  one  process  of  demonstration  as  in  the 

other.  .  ,  .     ,.  .        , 

All  mv  anticipations  have,  in  the  course  of  this  discussion,  laeen 
entirely  'disappointed.  I  did  expect  to  have  matters  of  fact  plainly, 
nationally,  and  logically  presented.  I  did  expect  to  witness^ a  power- 
ful display  of  that  reason  which  sceptics  so  much  adore.  Now  judge 
of  my  mortification  in  finding  nothing  presented  tome  but  intangible 
verbiage;  in  discovering  tliat  rny  friend  uses  terms  and  phrases  in  a 
sense  entirely  at  variance  with  their  received  interpretation  and  com- 
mon acceptation;  in  a  sense  irreconcilcable  to  what  we  call  the  com- 
mon sense  of  mankind.  1  see  plainly  that  there  is  nothing  left  for 
jne  but  to  proceed  to  avail  myBelf  of  this  opportunity  of  presenting  the 
true  grounds  and  solid  reasons  on  which  we  christians  build  our 
lailh, 

Christianity  is  universally  represented  to  be  matter  of  belief — and 
I  elief  always  requires  testimony.  Now,  the  question  is,  whether  the 
christian  heliefis  rationaU  Christianity  does  not  pretend  to  be  a  treatise 
on  ciiemistry"^,  or  botany,  or  mathematics ;  but  it  makes  a  demand  upon 
our  faith;  and  is,simply,  belief  predicated  upon  testimony.  All  that  it 
requires  is,  to  examine  its  evidences ;  and  the  principal  end  and  aim 
proposed  in  this  discussion  to  which  the  public  has  been  invited,  was 
an  examination  into  the  evidences  of  christiai}ity . 

It  is  conceded  that  our  religion  is  built  upon  faith,  and  therefore  all 
that  can  be  legitimately  inquired  into,  on  this  topic,  is,  whether  this 
is  a  faith  which  a  man,  in  possession  of  his  intellectual  powers,  and 
his  five  senses,  can  rationally  entertain;  whether  a  man  of  a  sound 
mind  can  reasonably  be  a  christian.  I  presume  this  to  be  the  true 
pridicament  of  this  discussion  in  its  present  stage.  The  question  is, 
Whether  to  be  christians  we  must  become  dreaming  enthusiasts,  and 
the  mere  creatures  of  wild  imagination?  or,  on  the  other  hand.  Can 
we  be  christians  on  rational  evidence  and  irrefutable  testimony?  I 
think  I  should  be  almost  willing  to  leave  it  to  a  jury  of  twelve  scep- 
tics to  decide  whether  or  not  tiiis  is  the  legitimate  question  to  be  dis- 
cussed here.  The  question  before  us  is,  whether  or  not  testimony  on 
which  Christianity  is  built,  is  of  a  character  to  carry  conviction  to 
rational  miuds;  if  so,  Gxery  rational  man  must  believe  Christianity; 
if  otherwise,  he  must  reject  it.  I  maintain  that  there  is  no  otlier 
question  at  j)resont  before  us,  Nov/,  in  the  }trosecution  of  this  inqui- 
ry, I  have  laid  myself  fairly  open  to  the  detection  of  any  fallacy  into 
which  I  may  chance  to  fall,  I  have  invited  any  gentleman  \\\\o  may 
be  in  niss.session.  of  any  historic^  phijosophic,  or  logical  objection,  to 


DKBATE.  Ic5 

my  arganr.r.Uo  addL-ceit  either  orally  or  in  vrriiing;  and  I  now  rc-iier- 
•''te  the  pledge  to  meet  fairly,  every  fair  and  logical,  oV.jccli;  n.  I  con- 
tend that  I  now  stand  upon  the  proper  ground.  I  am  not  afraid  thcit 
jf  all  the  lights  of  science  were  radiated  upon  cliristianity,  that  any 
fallacy  could  bo  detected;  but  I  contend  this  is  no  scientific  question 
?br  scientific  men  to  differ  and  speculate  upon.  I  contend  that  ths 
Jegitimate  grounds  on  which  Christianity  is  to  be  founded,  are  those 
"^vhich  have  been  stated.  We  yesterday  progressed  so  far  in  the  ar- 
gument introduco<\  as  to  inquire  at  you,  if  there  were  an  individual 
among  you  who  could  be  induced  to  set  apart  one  hour  of  his  time, 
Or  one  lamb  of  his  flock,  or  to  plant  a  singio  straw  in  the  ground,  in 
perpetual  commemoration  of  a  fact  wliich  never  did  occur. 

I  will  vsnturc  to  assert  Ihat  if  the  people  of  Cincinnati  were  t;) 
erect  twelve  stone  pillars  upon  the  bank  of  thr;  Ohi->,  commemorative 
of  the  fact  that  the  first  founders  of  this  city  passed  over  the  refluent 
watni-s  of  the  Ohio,  as  over  ilry  land;  took  ]!Gssession  of  this  cile,  and 
hcTC  located  themselves  permanently;  Isay,  \hc^Q  twelve  stones  crccN 
cd  in  perpetual  attestation  of  this  supposed  matter  of  fact  would  net 
he  permitted  to  stand  for  one  year.  Such  Tuonumeu's  would  shock 
rhe  common  sense  of  little  boys,  and  they  would  prostrate  them,  I 
do  not  believe  they  could  keep  their  monuments  standing  even  a  ein- 
g\o  day.  Bi!t  there  is  a  tjation  now  existing,  which  derives  its  origin 
from  a  period  of  more  remote  antiquity  than  that  in  A\hich  the  foun- 
dation of  the  Cha'dean,  the  Mode-Persian,  the  Grecian,  Roman,  or 
any  other  empire  of  antiquity  was  laid.  Evejy  living  vestige  of  these 
once  great  and  mighty  empires  of  antiquity  hns  disappeared;  ami 
there  does  not  cow  exist  the  man  who  can  trace  up  his  lineage  to 
any  Greek  or  Roman  progenitors,  nofwithstandir.g  the  ample  iiieans 
possessed  by  these  nations  oi''perpet'.:atipg  the  jncmory  of  their  nati-,  nal 
existence  and  grandeur. 

But  the  Jcvrish  nation  is  still  in  existence,  and  we  see  them  stiU 
holding  fast  their  venerable  Oi'acIc«,  which  were  delivered  to  ther: 
four  tliousand  years  ago.  and  able  to  trace  up  their  ancestrj^  to  old 
Abraham  and  Ssarah.  Wc  discover  t'lem  still  devotedly  attache  J 
to  a  religion  so  admirably  contrived  tliat  it  does  not  contain  a  type 
nor  a  symbol  which  was  not  desigi^ed  for  its  perpetuation,  and  wliich 
does  not  prove  it  to  be  divine. 

The  Jewish  is,  indeed, a  nation  sul genrri.?,  the  only  nation  v/e  know 
of,  whose  records  are  coetaneous  with  their  primitive  origin.  These 
records  were  most  solemnly  deposited  in  that  sacred  chest,  under  the 
cherubim  of  glory,  which  none  but  the  consecrated  high  priest  dare 
approach.  In  this  sacred  chest  were  deposited  the  two  tables  of  the 
covenant  in  the  hand-writing  of  Jehovah.  These  records  not  only  con- 
stituted all  the  religion  of  the  country,  but  the  whole  of  the  civil  and 
municipal  polity  of  their  repository  was  that  sacred  chest,  v/hich  v.as 
awful  and  terrible,  and  calculated  to  inspire  reverence  in  the  minds 
of  the  men  and  women  who  had  witnessed  every  important  fact  thfit 
was  therein  inserted;  persons  who  had  witnessed  two  millions  of  their 
countrymen  passing  through  the  dry  channel  of  the  Red  Sea;  who 


196  UEBATB. 

had  heard  the  vuicc  of  God  and  the  sound  of  the  trumpet;  who  had 
seen  two  millions  sustained  in  the  wilderness  for  forty  years  by  a 
miracle;  who  had  witnessed  the  miraculous  passage  over  the  Jordan. 
These  were  facts  which  caused  the  hearts  of  the  natives  to  quake  be- 
fore the  army  of  the  Israelites,  so  that  they  gave  up  their  possessions 
U)  them  alnwst  without  resistance.  The  annals  of  this  nation,  coe- 
taneous  with  their  existence,  have  been  wonderfully  preserved ;  their 
religion  alon*  has  preserved  these  rteords.  Moreover  the  Jews  have 
teen  made  to  hold  these  oracles  in  such  a  manner  a.3  to  preclude 
fhe  possibility  of  any  collusion  between  them  and  Christianity. 

Never  woh  there  such  a  eltmax  of  evidence  presented.  I  am  now 
booking  back  lour  thousand  years;  and  am  showing  that  from  the  re- 
motest periods  of  antioj.uty  there  never  has  existed  the  pcsgibility  of 
imposition  in  regard  to  these  facts;  in  proof  of  this,  I  contend  thjit  it 
is  impossible  to  impose  upon  any  people  the  solemn  and  perpetual  ob.- 
aervance  of  an  iastitUition  commemorative  of  a  circumstance  that 
never  did  occur,  I  defy  iMr.  Owen  to  produee  the  instance  on  record 
which  goes  to  refute  this  position;  or  the  historic  fact  possessing  the 
four  criteria  which  can  be  proved  to  be  false,'*  But  all  the  evidences 
••ire  not  yet  before  you, 

Wltat  is  the  philosophic  character  of  this  religioa?  Previously  to 
ijio  patriarciwi  revelation--,  it  is  presuiiiable  that  there  was  not  in  the 
whole  vocabuiary  of  human  speech  terms  expressive  of  the  character 
and  purposes  of  God  ov  of  ?}jiritual  ideas.  In  revealing  religion  to 
man  it  became  necessary  to  give  him  also  a  now  vocabulary,  Thi^ 
was  executed,  as  we  teach  children  by  signs,  the  arts  of  reading  and 
writing.  We  will  take  our  illustration  from  the  philosophy  of  a 
ciiild's  primer  book.  There  we  fmd  the  picture  of  a  house,  a  tree» 
lamb,  &c,  &c.  Now  what  does  this  moan?  Is  it  intended  merely 
to  amuse  the  child?  No:  it  is  predicated  upon  the  philosophy  of  his 
nature — upon  the  supposition  that  the  infant,  in  order  to  associate 
ideari,  must  have  the  aid  of  sensible  character-p.  There  is  much 
philosophy  implied  in  (he  invention  of  a  childls  primer.  The  idea  oi 
a  house  is  prcsoutcd  to  the  child  in  a  diagram  of  an  inch  square, 

•Ml'.  Dennlson  of  Cincinnati,  a  learned  and  intelligent  teaclier  of  the  christian 
religion,  gave  me  the  following  statement — "A  sceptical  gentleman,  in  Scot- 
land, spent  twenty  years  in  scrutinizing  the  history  of  all  nations  and  all  reli- 
gions, to  obtain  tlie  knowledge  of  facts,  or  miracles,  which  might  be  tested  by 
the  same  criteria  by  wliich  the  advocates  of  Christianity  test  the  facts  adduced 
to  sustain  the  credibility  of  the  scriptures  composmg  tlie  Old  and  New  Testa- 
ments, lie  imagined  that  he  could  subvert  the  whole  system  of  Christianity, 
by  sliowing  (hat  the  fictitious  miracles,  alleged  by  the  Pagans,  Mahometans 
and  others,  to  have  heen  performed  in  attestation  of  the  truth  of  religions  ac- 
Icnowlcdged  Ijy  christians  to  be  false,  are  as  well  entitled  to  credence  as  those 
facts  on  which  tiie  truth  of  the  christian  religion  is  predicated.  lUit  his  labori- 
ous researches  and  investigations,  during  this  long  period,  resulted  in  an  inge- 
nious confession  of  Ills  totul  inability  to  accomplish  his  design,  in  a  complete 
assurance  of  the  truth  and  divine  origin  of  the  christian  religion,  and  in  a  pub- 
he  profession  of  fuith  in  Christ.  Such  is  the  force  of  truth  on  minds  not 
T.tirely  blinded  by  prejudice,  tbcorv,  or  preconceived  opinions." 


DEBATE.  U)7' 

iT^has  the  child  discovers  tliat  a  house  can  be  represented  artificially 
in  so  small  a  compass ;  and  thus  the  way  is  prepared  for  introducing 
into  its  mind  the  use  of  literal  characters;  the  letter  A  being  as  per- 
fectly artificial  as  the  picture  of  a  house.  In  this  way  a  child  is 
taught  to  discriminate  the  elementary  artificial  charactei-s  of  written 
language,  and  then  we  teach  it  tlie  influence  of  these  characters  in 
combination.  'I'he  introduction  of  the  pictured  primer  book  was  pre- 
dicated upon  such  views  of  the  philosopliy  of  the  infant  mind.  And 
what  was  the  picture  presented  by  tlie  Almighty  in  the  gradual  de- 
velopement  of  those  oracles  of  which  the  Jewish  nation  was  designed 
to  be  the  repository?  It  was  an  altar — then  a  lamb — and  then  a 
Mediator.  Tiio  whole  was  developed  by  pictures  and  symbols. 
What  were  the  altar,  sacrifice,  lamb,  ancl  priest,  but  so  many  pictures 
presented  to  the  mind  ?  It  was  therefore  necessary  that  God  should 
proceed  on  this  plan,  and  teach  this  people  a  new  language,  different: 
from  that  in  which  Adam  was  instructed.  It  now  became  necessary 
that  a  language  of  symbols  should  be  adopted ;  and  for  this  purpose 
God  presented  these  pictures  to  their  minds.  Hence  a  house  was 
ei-ected  and  filled  with  these  symbols.  There  was  not  a  pin  in  that 
house,  nor  any  article  of  furniture,  nor  any  garment,  na}',  not  a  loon, 
or  a  button,  that  was  not  prefigured  to  Moses  on  Mount  Sinai — and 
all  exhibited  to  hin\,as  FsluI  snys, as  paftcrns  of  things  in  the  heaven?. 
These  their  religion  taught  them  to  regard  with  the  deepest  rever- 
ence. But  the  Jews  did  not  understand  the  import  of  the  svmbols 
Vv'hich  they  thus  reverenced;  and  this  proves  tlie  absence  of  all  fraud 
and  collusion.  If  they  had  understood  the  meaning  of  these  symbols 
and  could  have  reasoned  clearly  from  them  to  the  things  symbolized, 
there  might  be  some  ground  to  suspect  collusion.  But  the  striking 
fact  is,  that  the  nation  which  built  the  temple  did  not  understand  the 
symbols  which  it  contained;  and  nothing  could  open  their  under- 
.«tandings  to  the  apprehension  of  their  import  until  one  stood  in  that 
temple  and  took  the  veil  which  separated  the  visible  from  the  invisible, 
and  rent  it  in  twain;  showing  them  afterwards  what  Moses  and  the. 
prophets  did  mean.  If  sceptics  understood  this,  they  could  no  longer 
doubt  the  truth  of  Christianity.  All  plausible  objections  I  am  willing 
to  examine;  but  those  reasonings  and  speculations  of  Mr.  Owen  upon 
the  social  system  are  no  more  objections  to  the  truth  of  Christianity 
than  are  the  Allegany  protuberances  to  the  theory  of  the  earth's 
sphericity.  They  are  objections  analogous  in  character  to  those  of 
the  old  woman  who  would  not  believe  in  the  revolutions  of  our  planet 
because  she  never  yet  saw  her  garden  round «io  the  front  of  the  house. 
There  can  be  no  substantial  argument  urged  against  the  verity  of 
these  stupendous  facts  recorded  in  the  annals  of  God's  chosen  people. 
Tiie  existing  observance  of  the  Jewish  Sabbath  is  of  itself  sufiicient 
to  silence  all  cavillers,  and  to  convince  every  man  capable  of  appre- 
ciating the  weight  of  historic  evidence,  that  there  could  not  have  been 
fraud,  or  collusion,  or  imposition,  in  the  recorded  facts  concerning 
the  origin  and  religion  of  this  nation.  This  evidence,  in  my  estima- 
iion,  is  iavosted  wilh  a  solemn  dignity,  and  1  often  regard'  it  as  the 
17* 


198  DEBATE 

focus  into  which  all  the  divine  light  of  revcly-tion  is  concentrated 
Every  part  of  the  record  conveys  tc^my  mind  irresistible  evidence  that 
Moses  was  commissioned  by  God,  and  that  the  Jewish  religion  is  a 
divine  revelation. 

Mr.  Owen  rises. 

My  Friends — You  spe  these  two  books  which  I  hold  in  my  hands; 
here  is  one,  and  here  is  the  other;  do  these  two  books  added  together 
make  three  books  or  two?  Now  do  you  suppose  that  if,  after  such 
demonstration  as  this,  I  were  to  preach  to  you  for  many  years,  I  could 
ever  succeed  in  convincing  you  that  one  added  to  one  made^  three? 
Now  this  is  a  fair  illustration  of  the  difference  between  J\Ir.  Camp- 
bell's arguments  and  my  own.  I  place  most  distinctly  and  palpably 
before  you  the  fact  that  one  and  one  make  two — Mr.  Campbell,  in 
conformity  with  his  early  impressions,  is  exerting  all  his  rhetoric  to 
persuade  you  to  believe  that  one  and  one  make  throe;  and  this  errone- 
ous belief  was  forced  into  his  mind  by  his  early  training  and  subsequent 
education — he  could  not  avoid  receiving  it,  and  how  can  he  help 
retaining  it.  lie  has  truly,  therefore,  been  usiiig  great  ingenuity  in 
attempts  to  convince  you  that  facts  are  not  (acts,  as  we  see  them ;  but 
that  one  and  one  make  three. 

Let  us,  however,  my  friends,  try  and  get  back  to  the  investigation 
of  facts,  fir  these  alone  can  give  us  real  knowledge.  We  will  there- 
iltre  proceed  to  the  investigation  of  the  sixth  law  of  otir  nature, 
which  is  one  of  those  divine  laws  that  we  are  now  to  analyze,  and 
which  is  moreover  one  of  those  stumbling  blocks,  one  of  those  diffi- 
culties whicli  5Ir.  Cnmpbell  cannot  get  over;  one  of  those  things 
v/hich  he  calls  intifngiblc,  becau,sc  he  can  make  no  impression  upon 
bhem. 

This  sixth  law  is,  '"That  eac!i  individual  is  so  created,  that  he  must 
believe  according  to  the  strongo:-;t  imprcjssions  that  can  be  made  upon 
his  feelings,  and  other  faculties,  while  his  belief,  in  no  case,  depends 
upon  his  will.*'  Now  Mr.  Campbell  has  very  justly  told  you  that  reli- 
gion is  predicated  entirely  u[)on  faith,  and  thus  we  come  in  direct 
*;ontact  with  each  other.  We  cannot  escape  direct  collision.  When 
I  once  have  occular  proof  that  one  and  one  make  two,  there  is  no 
power  on  earth  that  can  convince  me  they  make  three.  After  our 
occular  sense  has  become  fully  possessed  of  tlie  truth  of  this  simple 
fact,  w-e  may  go  farther,  and  say,  that  if  all  the  divines  and  all  the 
religions  in  the  v.^orld  were  to  say  that  one  and  one  make  three,  Me 
would  find  it  impossible  so  far  to  control  our  will  as  to  believe  it. 
Now  when  I  know  tjiat  I  liave  not  one  particle  of  power  over  my 
Velief;  that  what  I  shall  be  compelled  to  believe  has  never,  in  tho 
slightest  degree,  depended  upon  my  will,  how  is  it  possible  for  me  to 
Relieve  that  the  being  who  formed  me  and  created  my  nature,  and 
subjected  it  to  the  resistless  inflieace  of  this  sixth  law,  can  even 
attribute  cither  merit  or  demerit  to  any  belief  whatever?  I  could 
bring  this  discussion  just  now  to  a  very  sh-  rt  point,  l)ut  I  think  it 
wf-uld  be  a  pity  to  have  it  closed  so  soon.     Now  the  question  is  reallv 


DEBATE.  1(T0 

iTiis,  Have  we  tlie  power  to  believe  or  disbelieve  at  our  will,  or  not  ? 
Jf  we  have  not  the  power  to  believe  or  disbelieve  at  our  will,  thert 
surely  all  religions  are  false  and  originate  in  ignorance.  Now  if  we 
have  the  power  to  will  as  we  plea3e,  and  if  we  have  the  power  to 
believe  at  will,  should  Mr.  Campbell,  to  whom  we  arc  all  already 
so  much  indebted,  only  Ijave  the  kindness,  in  addition  to  hiy  former 
good  oflices,  to  believe  for  five  minutes  that  the  whole  of  christionity 
is  false,  then  1  will  admit  that  we  have  the  power  to  believe  at  will 
If  Mr.  Campbell,  with  all  the  energy  of  will  which  he  can  con; 
niand,  will  only  ibrce  himself  to  believe  for  five  minutes  that  cluis 
tianity  is  a  fable  and  a  falsehood,  I  will  give  up  the  contest,  and 
admit  that  I  have  not  proved  my  point.  But,  perhaps,  this  would  be 
tasking  his  feelings  and  prejudices  too  severely;  and  therefore  we 
will  only  ask  him  to  be  so  kind  as  to  believe  just  for  a  quarter  of  an 
hour  that  Mahomet  was  a  true  prophet  sent  of  God. 

But  all  jesting  apart.  Whenever  we  shall  rightly  understand  this 
subject,  and  shall  know  what  manner  of  beings  we  are,  we  shall  dis- 
cover that  the  question  of  religion  or  no  religion  depends  entirely 
upon  our  power  of  belief  or  disbelief.  It  is  not  a  metn  physical  ques- 
tion. Any  one  can  ascertain  the  real  meritsof  it  tor  himself.  If  we 
have  the  power  of  changing  our  belief  at  pleasure  it  is  possible  that 
religion  may  be  true;  but  if  the  Christian,  like  the  Mahometan,  is 
compdUd  to  believe  in  his  district  religion,  then  religion  must  be 
false,  and  the  first  gleam  of  right  reason  which  we  shall  acquire 
will  show  us  the  extent  of  the  errors  in  which,  on  these  subjects,  the 
world  has  been  involved. 

I  am  willing  to  rest  the  merits  of  the  whole  controversy  upon  this 
single  affirmative  proposition,  "That  no  human  being  ever  had  the 
power  of  belief  or  disbelief  at  his  will,  and  therefore  there  cannot  bo 
merit  nor  demerit  in  any  belief."  This  is  now-  the  isolated  point  cf 
controversy  between  me  and  my  opponent.  This  is  the  real  battle 
ground,  and  the  only  arena  in  which  my  friend  and  myself  can 
engage  in  combat.  Every  discussion  irrelevant  to  this  point  is  a 
mere  vain  and  useless  multiplication  of  words  to  amuse  our  fancy, 
to  darken  our  understanding,  and  to  waste  our  time. 

If  any  one  in  this  assembly  w  ill  come  forward  and  adduce  any  fact 
to  prove  tliat  you  can  at  all  change  your  beiicf.  some  system  of  reli- 
gion or  other  may  be  true — But  if  you  cannot  adduce  a  fact  of  thia 
character,  your  belief  in  religion  proves  you  to  be  in  the  grossest 
darkness.  Until  you  can  trace  the  consequence  which  the  acquisition 
of  self-knowledge  leads  to,  vou  can  know  nothing  with  regard  to 
youvselvep.  Do  you  suppose  that  this  self-knowledge  w  ill  be  injuri- 
ous to  you?  No,  my  friends,  ^'■Kiwu- HiyseJf.'''*  \vas  the  most  heavenly 
precept  the  world  has  ever  heard.  It  is  the  foundation,  and  the  only 
possible  foundation  lor  a  pure  and  genuine  charity.  Tell  me  another 
source  from  whence  true  charity  can  be  derived.  Where  el^o  will 
you  look  for  the  principles  of  a  charity  that  "thinkelh  no  evi! ;"  that 
finds  an  immediate,  rational,  and  consolatory  excuse  forlhecpicicns, 
manners,  habit?,  and  ccndact,  af  all  men,  without  one  exceptio;*. 


^^00  DEBATE. 

If,  therefore,  you  want  to  possess  that  which  is  truly  divine,  get  ihis 
charity — ^a  charity  so  pure  that  wa&r  you  are  trained  in  the  full- 
knowledge  of  it,  no  motive  to  crime  wul  exist;  no  feciing  of  anger, 
irritation,  or  ill  will  on  the  part  of  any  human  being  towards  any 
other  of  his  race.  When  we  shall  be  trained  in  a  full  knowledge  of 
the  principles  in  which  this  beneficial,  this  admirable  charity  is 
founded,  we  shail,  in  conseriuence,  have  rational  countenances,  and 
not  until  then.  Owing  to  the  lamentably  mistaken  manner  in  which 
we  have  been  trained,  we  are  now  tilled  with  anger,  and  oftentimes 
with  malevolent  feelings  against  those  who  have  been  taught  to  ditfer 
from  us  in  sentiment.  '  What  have  I  a'>t  heard  the  world  unjustly  say 
of  me  and  of  the  motives  v.hich  govern  my  conduct?  But  having 
had  the  knowledge  of  those  principles  given  to  me,  on  which  alone 
true  charity  can  ever  be  fiiuided,  I  have  listened  to  all  these  things 
as  I  would  to  words  u])on  any  other  subject.  I  cannot,  except  for  a 
moment,  be  angry  with  those  who  misconceive,  misrepresent,  or 
revile  me;  knowing  that  all  these  things  proceed  from  an  organization, 
and  local  circumstances  acting  upon  it,  which  create  irrational  pre- 
judices. Where,  therefore,  is  the  rational  pretext  for  being  angry  ? 
From  whence,  then,  under  any  circumstances,  can  arise  the  rational 
pretext,  after  considei-ation,  for  being  angry  or  displeased  with  any 
of  our  fellow  beings?  They  are  coerced  by  a  law  which  they  cannot 
resist,  to  feel,  to  think,  to  act,  ^n\\  to  hclicve,  independently  of  their 
volitions. 

These,  my  friends,  are  some  of  the  practical  results  which  I  have 
experienced  and  enjoyed  as  the  natural  fruits  of  a  knowledge  of  these 
divine  laws  of  nature.  The  charity  emanating  directly  from  this 
knowledge  has  given  me  a  patience,  an  equanimity,  and  a  self-pos- 
session, under  a  concurrence  of  trying  circumstances  that  I  am  con- 
vinced no  knov.'ledge  derived  from  any  religious  considerations  could 
Jiave  implanted  within  me.  Therefore,  my  friends,  do  not  suppose 
that  there  is  any  thing  pernicious  in  infidelity,  so  called ;  for  you  may 
rest  assured  that  the  only  practical  moral  or  intellectual  motives 
capable  of  producing  important  and  permanent  ameliorations  in  soci- 
ety, must  be  derived  from  what  you  have  been  taught  to  call  Infidelity 
— but  most  arbitrarily  and  irrationally  taught.  Not,  my  friends, 
tliat  infidels  of  modern  times  are  much  better  than  other  folks,  but 
the  christian  shoe  has  been  unriveted  from  their  minds,  and  thus 
tliey  become  so  circumstanced  as  to  stand  some  chance  of  arriving  at 
the  knowledge  of  the  truth:  whilst  the  true  believes,  on  whose  minds 
the  shoe  still  remains  fast  riveted,  are  compelled  to  admit  into  them 
many  errors  which  give  a  false  and  injurious  direction  to  their  best 
ieelings,  while  their  noblest  power,  their  faculty  of  judgment,  is 
.suffered  to  lie  latent,  torpid,  buried,  or  misguided.  My  friends, 
would  we  not  be  better  and  happier  beings  if  we  could  remove  far 
from  us  all  anger  and  irritation? — and  what  can  Ao  this  so  ellbctually 
as  the  conviction  that  those  who  act  in  tlie  most  direct  opposition  to 
our  notions  of  right,  arc  not  the  objects  of  blame,  but  of  our  charity, 
9ar  sincerest  pity  aud  com  passion  I    To  me  the  pres.:;ut  appearsa 


DEBATE.  201 

Uio^s-t  singular  era.  The  annals  of  the  wcfrld  do  not  afford  a  parallel 
to-  the  asscml)ly  this  day  congregated  in  this  place.  Before  me  are 
hundreds  collected  together  from  various  quarters  of  the  vorld,  who 
have  all  been  trained  in  notions  peculiar  to  themselves ;  and  yet  they 
sfit  here  quietly  and  decorously  to  hear  discussed  doctrines  in  direct 
hostility  to  all  their  early-taught  religious  prejudices  and  opinions. 
This  is  the  first  time  such  a  thing  has  occurred  in  the  annal?  of  history. 
h"  I  had  attempted  fifty  years  ago  to  have  addressed  a  popular  assem- 
bly in  the  style  that,  prompted  by  a  love  of  (ruth  and  by  the  deep 
interest  [  feel  in  promoting  the  happiness  of  my  species,  I  have 
ventured  to  do  on  this  occasion,  it  is  most  probable  I  should  have  been 
torn  to  pieces;  and  yet  I  just  as  much  deserve  to  be  torn  i6  pieces 
to-day  for  speaking  the  truth  v,'ithout  fear  or  favor  as  tjfty  years  ago. 
The  ignorance  and  bigotry  of  our  ancestors  were  so  gross  that  if  any 
individual  had  come  forward  with  thfi  purest  and  most  philanthropic 
motives  to  promulgate  the  truths  which  you  have  he»rd  from  rae  in 
this  place,  he  would  most  certiindy  have  been  burnt  alive  or  torn  to 
pieces.  The  advance  of  the  human  mind  in  certain  branches  of  real 
knowledge  since  that  period,  has  produced  this  difterence  of  feelings 
and  convinces  me  that  we  are  appro.ximating  to  a  gretitly  improved 
p.^riod  of  human  existence,  call  it,  if  you  please,  the  Millenniui». 
What  I  mean  to  state  is,  that  our  minds  are  in  a  rapidly  progressive 
state  of  preparation  for  the  admission,  discussion,  comparison,  analy- 
sis, -ani  thorough  comprehension  of  simple  facts,  a  knowledge  cf 
which  can  alone  produce  intelligence,  virtue,  good  feelings  and  sin- 
cere aflection  among  mankind.  Indeed,  I  see  very  plainly  every 
step  of  the  j)ractice  by  which  this  state  of  general  happiness  is  to  b« 
attained.  And  the  first  preparatory  step  is  that  all  men  should  be 
disabused  of  the  errors  implanted  by  their  early  l«cal  circumstances 
and  instruction,  in  order  that  their  knowledge  should  be  all  founded 
in  facts,  and  not  derived,  as  now,  from  the  imaginations  of  o\ir 
ignorant  ancestors  who  were  without  the  valuable  experience  acquired 
since  their  day.  If  I  could  so  far  impress  upon  the  people  of  Ciacin- 
atti  the  value  of  the  knowledge  to  be  derived  from  the  twelve  funda- 
mental principles  of  human  nature,  derived  from  daily  existing  facts, 
as  to  give' them  a  sufficient  degree  of  interest  to  examine  whether 
they  are  true  or  false;  my  conviction  is  that  a  large  majority,  if  not 
the  whole  papulation,  would  be  convinced  that  they  are  true.  It 
would  not  then  be  difiicult  to  direct  to  the  means  by  which  you  might 
all  become  virtuous,  intelligent,  independent  and  happy.  I  do  not 
pay  that  this  change  could  be  effected  in  you  to  the  same  extent  that 
your  adoption  of  'Tiese  laws  in  practice  wmjld  enable  you  to  effect  in 
your  children.  Tfie  latter  would  have  so  little  comparatively  to  nn- 
icarn  in  habit,  and  to  unassociate  in  their  minds,  that  they  would  soon 
exhibit  to  you  a  state  of  human  happiness  and  enjcyment  of  which  it 
has  never  enteretl  into  the  heart  of  man  to  conceive — and  this  happi- 
ness of  theirs,  after  a  short  time,  would  be  so  strongly  reflected  back 
upon  yourselves,  that  a  largo  in-^reaso  -^^(^  happiness  would  accrue  to 
yov.      jNfy  friends,  tins  is  no  chimera  existing  only  in  my  imagine.- 


•202  DEBATE. 

?ion.  No!  I  have  seen  with  my  own  eyes  this  beautiful  effect  prov 
duced  upon  a  whole  population.  I  have  seen  the  children  of  some  of 
the  most  ignorant  and  deformed  in  their  habits  and  conduct  more 
amiable,  interesting,  and  happy,  than  the  most  sanguine  could  antici- 
pate under  the  other  injurious  circumstances  in  which  they  were 
placed,  and  have  seen  that  happiness  and  the  influence  of  the  superior 
characters  whicli  were  formed /or  these  children,  most  strongly  and 
most  beneficially  reflected  back  upon  their  parents. 

Mr.  Campbell's  next  address. 
That  my  opponent  labors  under  souk;  sort  of  mental  illusion  is  most 
apparent  from  his  style  of  reasoning  and  argument.  lie  has  held 
two  books  before  your  eyes,  and  asked  you  if  he  did  not  hold  one 
m  either  hand,  and  whether  one  plus  one  equal  three?  Now,  in 
the  name  of  common  sense,  what  bearing  had  this  occular  appeal 
upon  the  subject  matter  in  contra\-ersy  ?  What  is  the  extent  of  the 
mental  hallucination  exhibited  by  Mr.  Owen?  It  seems  to  me  to  be 
of  a  character  with  that  of  the  herbalist  who  would  attempt  to  ascer* 
fain  the  specific  gravity  of  his  simples  by  the  use  of  a  yard  stick;  or 
Hke  that  of  the  vintner  who  should  attempt  to  a.-'certain  the  number  of 
cubic  inches  in  one  of  his  casks  by  the  use  of  pounds  avoirdupois^ 
Of  such  a  character  is  the  illusion  which  perverts  Mr.  Owen's  un^ 
derstanding.  Is  it  an  arithmetical  question  that  we  have  before  us? 
Or  are  we  to  test  the  verity  of  Jiistoric  facts  by  the  use  of  matliema- 
«ical  demonstrations?  Have  we  uttered  any  thing  so  absurd  as  the 
proposition  that  one  book  plus  one  book  equal  three  books  ?  But  what 
was  the  argument  to  which  my  opponent  alluded,  as  involving  this 
absurdity?  So  far  from  attempting  any  refutation  ol'our  arguments, 
I  cannot  discover  that  he  makes  the  slightest  allusion  to  them  in  his 
discourses.  He  does  not  deny  that  all  religion  is  built  upon  faith. 
Now,  is  this  proposition  as  contrary  to  the  evidence  of  our  senses,  as 
that  these  two  books  make  three  books?  I  repeat  that  all  religion 
purjxtrts  to  be  established  upon  testimony:  and  I  ask  again,  Wherein 
is  this  proposition  repugnant  to  reason?  Wherein  is  it  assimilated  to 
tlie  proposition  that  one  book  added  to  another  mokes  three  books? 
Why  this  is  equal  ingenuity  to  the  boy  who  tried  to  convince  his  father 
by  his  logic  that  the  two  ducks  on  the  table  made  three;  and  after  the 
old  gentlemen  had  heard  the  demonstration,  he  said  to  the  lad's 
mother,  "Do  you  take  one  duck,  and  I  will  take  the  other,  and  Boh 
may  have  the  third  {or  his  logic!"  I  am  v>'illing  to  concede  to  my 
opponent  equal  merit  and  reward  f^>rhis  logic;  but  1  protest  against 
it  as  altogether  impertinent  to  tlie  subject  matter  of  this  debate.  In- 
deed, I  apprehended  from  the  confidence  of  my  friend's  manner,  w  hen 
be  held  up  the  two  baiks,  that  he  was  about  to  npjdy  some  touchstone, 
or  test,  whereby  I  might  be  discomfited;  but  what  was  my  surprize  at 
only  finding  myself  opposed  by  this  same  old  sixth  fiict!  And  what 
is  the  mighty  import  of  this  sixth  law?  It  does  not  even  purport  to 
be  any  thing  more  than  an  assertion  that  oyr  belief  is  independent  of 
ous  volition-i, 


DEBATE.  203 

"But  my  opponent  seems  to  imagine  that  his  bare  assertion  of  this 
Tact  is  sufficient  to  carry  conviction  to  every  mind.  Mr.  Owen  has 
asked  me  to  believe  Christianity  untrue  for  five  minutes.  Now  look  at 
the  illusion  here.  The  question  is  not,  Are  we  able  to  disbelieve,  or 
discard  our  pre- existing  belief ,  from  our  minds  at  will?  in  order  to 
see,  it  is  as  necessary  to  have  rays  cf  light  as  the  organs  of  vision. 
Now  if  my  opponent  had  asked  me  to  believe  for  a  moment  (hat 
the  Sun  was  not  now  shining,  and  afterwards  triumphed  at  the 
impossibility  of  the  thing,  what  would  it  all  amount  to?  Would 
it  prove  that  the  fact  of  seeing  was  in  all  cases  independent  of 
volition?  But,  I  contend,  that  our  volitions  have  as  much  control 
over  the  mental  as  the  corporeal  eye.  I  admit  that  frequently  our 
eyesight  is,  perhaps,  involuntarily  exercised.  But  from  these  par- 
ticular premises,  am  I  to  argue  to  the  general  conclusion,  that  in  no 
case  whatever  is  my  belief,  or  my  vision,  under  the  control  of  my 
volition.  Have  I  not  documented  with  proof  that  my  belief  in  testi- 
mony is  as  much  under  the  control  of  my  \olition,  as  are  my  ac- 
quisitions in  any  department  of  science?  I  know,  indeed,  that  if 
I  am  sitting  in  a  room,  and  a  person  oi<en  the  door,  and  suddenly 
present  a  monkey  before  my  eyes,  I  cannot  help  seeing  it.  In  like 
manner,  a  person  may  suddenly  enter  my  room,  and  announce  to  me 
an  interesting  fact.  From  the  high  character  of  the  nar^ator,  and 
other  adjuncts  accompanying  tiie  fact,  I  may  not  be  able  to  w  ithhold 
my  baJief  in  it ;  but  is  it  a  logical  conclusion  from  these  particular  pre- 
mises, that  I  must  necessarilv^in  every  instance,  acquire  a  knowledge 
of  facts,  and  see  monkeys,  without  the  least  exercise  of  volition.  It  is 
contrary  to  all  correct  principles  of  rcasonisig  to  argue  thus  from 
particulars  te  generals.  Who  does  not  know  that  we  may  occasion- 
ally acquire  knowledge  without  the  exercise  of  volition?  But  otft" 
acquisitions  of  infc^rmation,  made  in  this  way,  do  not  constitute  a 
tliousandth  part  of  our  stock  of  knowledge  acquired  in  the  ordinary 
natural  way;  viz.  by  a  voluntary  exercise  of  our  senses.  Mr.  Oweti 
cannot  sustain  his  position,  because,  for  one  case  which  be  may  ad- 
duce wherein  belief  is  exercised  independently  of  volition,  we  can 
produce  hundreds  wherein  it  is  exercised  voluntarily. 

But  Mr.  Owen  affirms  that  this  is  not  a  metaphysical  question : 
nevertheless  a  metaphysical  question  it  certainly  is.  And  yet  my 
friend  says  he  will  rest  the  truth  of  his  theory  upon  a  metaphysicai 
discrimination. 

[Mr.  Owen  said,  '<!  contend  that  it  is  a  question  oi^  fact,  and  not  a 
metaphysical  question."] 

[Mr.  Campbell  resumes] — 

Then,  Mr.  Chairman,  it  will  be  necessary  to  have  a  new  vocabula- 
ry. But  I  am  perfectly  willing  that  the  argument  slio3.;ld  be  read  by 
the  public  as  my  opponent  has  presented  it.  It  will  be  for  the  public 
to  decide  whether  it  be  metaphysical  or  not. 

In  the  prosecution  of  my  argument  I  had  advanced  so  far  as  to  de- 
monstrate, 1  trust,  tliat  the  Jewish  religion  was  divine,  and  that  all  its- 
rites  were  in  theijr  nature  symhol'.cal  aad  prophetic;  that  the  sacrifice 


204  DEBATE. 

of  a  lamb,  the  building  «*f  an  altar,  the  consecration  of  the  priesthooJ,, 
and  the  whole  ritual  of  Moses  were  symbolical  and  proplietic  of  Chris- 
tianity ;  that  this  ritual  was  designed  to  have  a  two-fold  operation — 
first,  upon  the  generation  the.j  living;  and  secondly,  upon  posterity. 
With  the  first  to  keep  up  the  constant  recollection  of  the  divine  insti- 
tionB  of  their  religion.  Your  children,  snysMoses,  will  ask  you  what 
is  the  meaning  of  your  eating  the  paschal  lamb;  and  then  you  must 
tell  them  the  circumstances  by  which  you  became  a  nation.  And 
such  was  the  import  of  every  one  of  the  Jewish  institutions.  When 
they  paid  their  five  shekels  per  head,  for  the  redemption  of  the  first- 
born, their  children  were  to  be  informed  that  these  first-born  Avere 
Ihe  ransomed  of  the  Lord;  and  this  tribute  was  rendered  in  perpetual 
commemoration  of  that  event.  This  is  implied  in  the  rendition  of  this 
tribute  up  to  the  present  time.  Their  successors  were  also  to  be  in- 
iaformed  that  the'j  Pentecost  was  solemnly  observed  as  commemo- 
rative of  the  promulgation  of  the  law  from  Mount  Sinai;  the  feast  of 
the  tabernacles  for  so  many  days,  to  commemorate  that  they  once 
dwelt  in  tents  in  the  wilderness;  that  on  the  fiftieth  day  after  their 
redemption  they  heard  the  voice  of  God  promulgating  the  law^-^had 
3«en  all  the  accompaniments  of  the  divine  presence,  and  received 
fhc  autograph  of  their  constitution  from  the  Lord. 

All  these  things  the  children  of  the  Israelites  were  to  be  taught^, 
and  they  were  so  contrived  as  to  be  equally  prospective  and  retro - 
.sipective,  so  as  to  preserve  and  conduct  forward  the  miractilous 
evidences  of  their  religion.  Hence  the  deliveranca  of  the  children 
pf  Israel  out  of  the  land  of  Egypt,  their  Pentecost,  and  every  part 
©f  their  ritual,  looked  forward  to,  and  anticipated  a  new  state  of 
things,  in  which  a  certain  system  of  existing  realities  was  to  corre- 
spond with  tho  past.  Was  there  ever  presented  an  exhibition  of 
wisdom  and  benevolence  comparable  to  this?  Every  part  of  the 
ritual  operates  as  a  commemoration  of  its  divine  institution,  and  to 
produce  faith  in  all  future  generations.  It  was  designed  to  stand  for 
a  perpetual  monument  of  their  miraculoiis  history  to  the  nations ;  and 
its  consummation  in  the  developement  of  that  order  which  enters  into 
t^ie  constitution  of  the  christian  religion,  was  as  natural  as  the  pro- 
duction of  the  bird  from  its  shell.  And  thus  the  consummation  of  its 
every  type  is  portrayed  in  the  life,  death,  resurrection,  and  ascension 
of  Christ.  On  these  accounts  we  consider  these  memorials  as  of 
high  moral  power  and  dignity,  and  the  facts  which  they  commemorate 
as  rational  and  demonstrably  established.  You  have  seen  what  all 
the  gatherings  and  gleanings  of  my  opponent  during  a  period  of  forty 
years,  have  enabled  him  to  bring  forward  against  these  evidences. 

With  regard  to  the  means  employed  for  the  preservation  and  per- 
petuation of  these  holy  oracles,  there  were  not  only  the  temple  and 
tabernacle,  but  men  set  apart  to  take  care  of  the  record.  And  the 
necessity  of  their  care  emphatically  impressed  upon  them.  This  vfaa 
the  way  to  preserve  it  from  interpolation,  Ko  man  dare  touch  it  at 
pe^il  of  lii?  lifc;.and  tlus  i§  the  rcasoc  why  Ihxv^  v/as  struck  dead 


DEBATE.  205 

for  touching  the  chest,  in  which  was  the  sacred  deposite,  to  represent 
the  majesty  of  that  power  which  guarded  it. 

Now,  in  process  of  time,  the  copy  of  this  record  began  to  be  read  iu 
every  synagogue.  Their  land,  like  other  countries,  in  time,  became 
too  small  for  'ts  j)opulatioii.  In  consequence,  they  emigrated,  and 
carried  with  them  their  religion,  their  history,  and  law,  to  the  ends  of 
the  earth.  These  migrations  caised  the  Jewish  scriptures  to  be  trans- 
lated into  the  Greek  language,  about  300  years  before  the  birth 
of  Christ.  By  the  order  of  Ptolemy  Philadelphus,  the  whole  writings 
of  Moses  and  the  Pi-ophets  were  translated  by  seventy-two  Jews,  for 
the  benefit  of  the  foreign-born  Jews,  and  of  the  proselytes  made  from 
other  nations.  Thus  by  this  singular  wisdom  were  these  oracles 
handed  to  every  nation  under  heaven;  insomuch  that  the  learned 
sages  of  Greece  became  conversant  with  these  oracles.  The  Jews 
traversing  all  parts  of  the  earth,  carried  along  with  them  their  reli- 
gious peculiarities;  thus  all  nations  were  called  to  bear  witness  to  the 
truth  of  these  sacred  scriptures.  This  singular  people  when  contrast- 
ed with  the  philosophic  nations  of  Greece  and  Rome  in  their  notions 
of  God,  exhibit  a  phenomenon  which  can  onlv  bejexplained  on  the  ad- 
mission of  a  supernatural  revelation  being  bestowed  upon  them. 

The  Greeks  and  Romans  had  cultivated  philosophy  very  extensive- 
ly. Their  languages  exhibit  the  most  polished  intellectual  rcfmemeait, 
and  express  every  ramification  of  human  thought;  they  not  onlv  in- 
vented, but  compounded  and  remodified  words  so  that  any  idea 
whatever  could  be  forcibly  expressed  therebj'.  They  had  cultiva- 
ted science  to  an  extent  far  beyond  any  other  nations;  but  they  had, 
nevertheless,  a  thousand  foolish  superstitions  composing  their  my- 
thology. But  here  were  a  people  called  Jews,  ignorant  of,  and  con- 
temning philosophy,  who  considered  the  Greeks  absolutely  stupid  and 
blind  in  matters  of  religion.  Yes,  the  acute,  the  polished,  and  re- 
fined Greeks  were  sots  in  theological  matters;  but  the  Jews,  destitute 
©f  philosophic  taste  and  acquirements  were  nevertheless  in  possession 
of  a  religion  every  way  honorable  to  the  character  of  the  Creator  and 
Governor  of  the  World.  Now  how  is  this  to  be  accounted  for?  A 
polished,  nation,  like  the  Greeks,  embracing  a  system  full  of  theolo- 

fical  absurdities;  and,  on  the  other  hand,  the  rude  and  unlettered 
ews  holding  the  only  rational  views  of  the  Creator,  and  contending 
for  the  unity  and  spirituality  of  God!! 

Bat  this  same  people,  being  a  travelling  people,  carried  their  ora- 
cles with  them  every  where ;  and  by  this  universal  promulgation  of 
them  communicated  to  all  nations  the  confident  expectation  that  some 
wonderful  person  was  to  be  born,  through  whose  influence  there  was 
to  be  brought  about  a  universal  revolution  in  society;  through  whom 
a  new  order  of  things  v.as  to  arise,  and  the  world  be  blest  thereby. — 
For  this  universal  promulgation  of  the  Jewish  record,  all  nations 
fondly  cherished  the  idea,  that  at  the  very  time  of  the  actual  birth  of 
the  Messiah,  a  person  in  that  character  should  appear  in  the  land  o'^ 

18 


206  DEBATE. 

Judea;  the  Roman  Poet*  sings  of  it;  all  nations  had  arrived  at  na 
uniformity  and  universality  of  anticipation  in  this  matter,  and  in  the 
reign  of  Augustus,  there  was  not  a  nation  which  was  not  as  fully 
prepared  as  the  Jews  to  anticipate  the  advent  of  the  Messiah, 
Adjourned  till  afternoon, 

Thursday,  April  16,  3  o'clock,  P.  31. 
Mr.  Oaven's  next  address. 
My  friends — As  i  mentioned  this  forenoon,  I  might,  with  safety, 
rest  this  portion  of  this  discussion  entirely  upon  the  last  law  that  1 
have  read.  My  friend,  Mr.  Campbell,  deems  it  a  metaphysical 
question.  I  conceive  it  to  be  entirely  a  question  of  fact.  And  I 
think  the  whole  point  was  conceded  when  Mr.  Campbell  discovered 
that  he  could  not  disbelieve  Christianity,  or  believe  Mahometanism 
at  will.  However,  it  is  necessary  that  the  subject  should  be  present- 
ed in  every  varied  point  of  view,  in  order  to  enable  men  to  unasso- 
oiate  their  early  implanted  ideas  opposed  to  it.  Mr,  Campbell  was  a 
little  surprized  to  discover  that  this  was  one  of  the  old  laws  of  nature 
:br  which  I  have  been  contending;  but  truth  is  immutable;  it  is  the 
same  to-day  that  it  ever  has  been,  and  will  ever  continue  to  be. 
Therefore,  in  all  future  preachings,  after  the  truth  shall  be  clearly 
and  fully  developed,  there  will  be  no  occasion  to  have  any  more  texts 
of  scripture  than  is  contained  in  these  twelve  laws;  for  they  will  ever 
remain  immutably  true,  and  be  a  foundatiop  for  an  ample  code  of 
moral  law,  sufficient  to  lead  us  unerringly  to  every  beneficial  practi- 
cal result. 

There  were  a  great  number  of  statements  in  Mr.  Campbell's  last 
half  hour's  discussion,  which  I  might  very  easily  refute ;  but  as  they 
Jo  not  in  the  least  concern  the  true  merits  of  the  argument,  I  deem  it 
,an  unjustifiable  waste  of  time  to  do  more  than  merely  to  mention 
them.  For  example,  when  Mr.  Campbell  said  he  could  not  avojd 
seeing  the  Sun,  he  committed  a  mistake;  for  he  might  shut  his  eyes, 
and  then  he  could  not  see  it. 

The  last  law  on  which  I  commented,  was  that  which  declares  that 
>3ur  belief  is  involuntary,  and  therefore  all  religions  are  untrue,  as  they 
prc-suppose  our  belief  to  be  voluntary,  or  they  are  perfectly  needless, 
and  mean  nothing.   The  next  law  is,  that  each  individual  is  so  created, 

*Note  by  the  Reporter. — The  harmonious  genius  of  the  Mantuan  bard,  has 
taught  us  in  all  the  charms  of  his  exquisite  muse,  the  expectations  of  the  Itoman 
world,  upon  this  subject.  A  few  years  before  the  birth  of  Christ,  vhigil  sings 
of  him  like  one  inspired:  "I'he  last  age  (saith  he)  is  at  length  arrived,  predic- 
ted by  the  prophetess  of  Cums.  The  great  order  of  ^gcs  begins  ,to  circle 
anew;  justice  returns  to  the  earth,  and  the  peaceful  reign  of  Saturn;  and  from 
heaven  descends  a  new  and  divine  offspring.  He  shall  rule  the  tranquil  world 
with  his  father's  virtues.  Soon  the  great  months  shall  begin  to  roll  on,  and 
every  vestige  of  our  former  crimes  shall  be  effaced.  Enter  on  thy  mighty 
work,  O  Son  of  Supreme  Jove,  dear  offspring  of  the  gods." 

Late  researches  mto  the  antiquities  of  Judea,  Persia,  and  China,  show  that  the 
'^ime  traditions  and  hopes  existed  in  the  most  distant  eastern  nations.  Vid? 
Asiatic  researches,  Indian  antiquities.     Piere  Du  Hold's  hlsXvry  cf  China. 


DEBATE/  20r 

that  he  mnst  like  that  which  is  pleasant  to  him,  or  that  which  produces 
agreeable  sensations  on  his  individual  organization;  and  he  must 
dislike  that  which  creates  in  him  unpleasant  or  disagreeable  sensa* 
tions;  while  h:»  cannot  discover,  previous  to  experience,  what  those 
sensations  shall  be.  A  large  portion  of  all  the  religions  of  which  I 
know  any  thing,  presuppose  that  man  is  so  created  that  he  can  love 
or  hate  at  pleasure.  Now  the  lav/  of  our  nature  is  in  direct  conti-a- 
diction  to  this  notion.  There  arc  no  individuals  in  this  assembly  who 
can  like,  be  indiffiirent  to,  or  dislike  th-Cj  for  instance,  by  any  eifort 
of  the  will  in  opposition  to  the  impressions  which  all  my  proceedings 
kave  already  made  upon  them.  They  are  obliged  to  receive  exactly 
Ihe  impressions  wiiich  my  exterior,  my  manners,  and  my  whole  con- 
duct make  upon  their  individual  organizations;  and  whether  they 
like,  are  indifferent  to,  or  dislike  me,  I  cannot  in  consequence  blame 
ihem.  And  when  this  principle  of  human  nature  shall  bo  understood, 
it  will  be  discovered  to  be  of  the  highest  practical  importance — it  will 
tend  (concurrently  with  (he  one  immediately  i^receding)  to  implant 
and  to  root  principles  of  kindness  and  knowledge  so  deeply  in  the 
human  heart  and  understanding,  that  we  shall,  indeed,  have  unlimited 
charity  for  the  whole  family  of  man.  Then,  instead,  of  being  angry 
with  our  children  when  they  have  not  afTection  for  us,  we  shall  scru- 
tinize into  the  cause  why  they  do  not  feel  as  much  love  as  we  wish 
them  to  entertain  for  us ;  and  we  shall  look  for  that  cause  in  ourselves. 
Instead,  therefore,  of  scolding  our  children,  or  of  quarrelling  with 
them,  we  shall  devote  our  attention  to  self-examination,  and  be 
patient,  calm,  kind,  and  affectionate  to  thejn.  This  is  another  of 
those  invaluable  practical  results  v>hich  will  be  produced  by  our 
obedience  to  these  laws  of  our  nature.  Then,  my  friends,  we  shall 
cease  to  blame  our  children  for  their  feelings,  their  thoughts,  or  their 
actions.  On  the  contrary,  we  shall  be  taught  to  know  that  we  have 
efficacious  means  of  correcting  the  defects  of  our  children,  whether 
organic  or  superinduced  upon  their  defective  organization,  and  this 
without  the  slightest  emotion  of  anger  or  irritation.  And  a  know- 
ledge of  these  laws  or  principles  will  force  the  same  rational  practice 
from  us  to  all  the  rest  of  our  fellow-beings  as  well  as  to  our  offspring. 
There  can  be  no  error,  no  irrationality  in  any  of  our  proceedings, 
when  we  understand  these  laws,  and  that  knowledge  will  compel  uS 
to  act  upon  them. 

I  have  now,  perhaps,  proved  sufficiently  in  detail,  that  all  religions 
are  founded  in  direct  opposition  to  the  facts  which  now  exist,  ever 
have  existed,  or  can  exist.  I  am,  therefore,  quite  willing  to  rest  this 
part  of  the  subject  upon  what  has  now  been  presented  to  you  to  prove 
that  all  the  religions  of  the  world,  in  consequence  of  being  altogether 
irreconcileable  to  the  laws  of  human  nature,  are  founded  in  the  igno- 
rance of  man.  The  next  part  of  my  duty  is  to  demonstrate  that  these 
religions  are  the  tnie  and  only  source  of  all  the  vice  and  misery  which 
have  been  experienced  in  the  world.  The  latter  clause  of  the  pr.v 
position  is  so  intimately  connected,  so  inseparately  interwoven  with 
the  former,  that  what  proves  the  one  must  necessarily  prove  the  othef. 


':DS  DKBATE. 

iVora  the  facts  evhii.'ftea  to  you,  it  has  "dccu  (Icmonstyatcd  that  al* 
^he  reliiiionsof  the  woxHd  arc  directly  opposed  to  the  never-changing 
laws  of~our  nature,  and  tJmt  which  compels  men  to  act  unnaturally, 
.-nustbe  a  never-fai'inn;  source  of  error,  contradiction,  vice,  crime,  and 
rnisen-.  In  the  nature  of  things,  as  we  find  them  actually  existing, 
no  other  result  could  arise.  It  is,  perhaps,  sufficient  to  observe  that 
-ill  tlie  relio-ions  of  the  world  are  unnatural,  or  contrary  to  the  nature 
of  man;  todemonsUate  the  truth  of  all  v/hich  I  have  undertaken  to 
prove,  when  I  show  the  facts,  cipable  of  hourly  inspection,  every 
where,  that  man  is  not  the  being  that  all  these  religions  presuppose 
him  to  be.  It  is  here,  my  friends,  1  take  my  stand  upon  all  these 
important  questions.  And  it  is  my  deep-rooted  conviction,  after  forty 
years  of  the  closest  investigation  of  this  subject,  that  it  is  not  in  the 
power  of  any  man  living  to  prove  any  of  these  facts  untrue,  or  any 
of  the  deductions  from  them  erroneous.  But  you  will  ask  me.  How 
can  religion  be  the  source  of  vice?  My  friends,  I  have  already  told 
you  thai  that  which  opposes  the  immutable  laws  of  our  nature,  will 
•je  sure  to  be  found,  in  its  consequences,  productive  only  of  vice. 
Relio^ion  lays  the  foundation  for  hypocrisy,  falsehood,  and  deception 
r^f  every  description.  Your  spiritual  pastors  tell  you  that  you  must 
believe  according  to  their  fanciful  notions,  and  the  laws  of  your 
uature  are  continually  impelling  you  to  rise  up  in  rebellion  against 
3uch  instructions.  No  man  likes  to  appear  singular  or  disagreeable 
HI  the  eyes  of  his  fellows,  and  still  less  to  have  the  means  of  his 
subsistence  withdrawn  from  himself  and  family  for  expressing  his 
thoughts ;  and  therefore  men  are  under  a  strong  necessity  to  say  they 
r^elieve  as  their  neighbors  appear  to  believe,  and  to  feel  as  their 
neif^hbors  and  friends  think  they  ought  to  feel ,  and  from  this  begin- 
ning a  complicated  system  of  falsehood  and  deception  takes  its  rise. 
And  whenever  falsehood  is  thus  implanted  in  our  nature,  it  soon  per- 
vades the  whole  man,  making  his  whole  life  one  continued  lie  to  his 
genuine  thoughts  and  feelings;  his  conduct  and  conversation  are  one 
continued  lie  against  his  nature;  and  thus  there  is  an  end  of  all  real 
virtue  among  mankind.  Virtue  and  falsehood,  or  deception  can  never 
exist  well  together.  The  religions  of  the  world  have  produced  such 
an  accumulation  of  irmtional  habits,  false  notions,  and  bad  feelings, 
arising  from  this,  as  circumstances  now  are,  unavoidable  hypocrisy^ 
that  we  cannot  be  in  the  world  without  feeling  the  necessity  to  cover 
our  real  thoughts  and  feelings — without,  in  fact,  living  in  an  atmos- 
phere of  perpetual  falsehood  and  deception.  Our  words,  looks,  and 
actions,  are  scarcely  any  thing  else  but  falsehood  and  deception. 
vVho  dares  speak  his  real  sentiments  on  the  subject  of  religion  and 
affections,  without  being  subjected  to  injury  in  his  reputation  and 
property?  Are  not  these  fears  sufficiently  operative  to  deter  men 
and  women  from  speaking  their  real  thoughts  and  feelings?  Talk  not 
to  me  of  virtue  so  long  as  men  and  women  are  compelled,  by  the 
ibsurdities  of  your  institutions  and  erroneous  conceptions  of  all  things 
around  you,  to  be  insincere  in  their  language  and  deccptious  in  their 
ooivduct,  FalBchood  and  virtue  can  never  exist  together;  and  now  your 


DEBATE.  209 

whofc  system  is  false  from  its  foundation  upwards.  Every  profession, 
trade,  or  occupation,  supports  itself  by  its  deceptions.  Where  are 
the  individuals  now  to  be  met  with  wlio  speak  the  language  of  truth 
and  no  other  language  to  each  other?  Almost  the  first  thing  you  are 
compelled  to  teach  your  children  is  falsehood  and  insincerity.  Our 
language  to  our  little  ones,  when  they  are  about  to  speak  the  truth,  is, 
•^O  my  dear^,  you  must  not  sa:y  this,  that,  or  the  other  thing!"  The 
poor  children  cannot  imagine  why  they  should  be  inhibited  from 
speaking  the  truth ;  and  it  is  a  system  of  severe  training  to  the  infant 
mind,  before  we  can  give  children  that  degree  of  insincerity  and  de- 
ception which  is  necessary  toconstitate  them  what  is  called  "rational 
in  society."  But  I  trust  the  time  is  fast  approaching  when  no  child 
shall  be  (as  at  present)  systematically  instructed  in  falsehood  and 
Insincerity — when  there  will  not  e.\ist  a  motive  for  deceptious  conduct 
or  behavior. 

Is  it  necessary  for  me  to  do  more  than  to  call  your  attention  to  the 
extent  of  falsehood,  deception,  and  hypocrisy  which  is  every  where 
pre\alent?  Do  you  not  find  yourselves  surrounded  with  these  crimes 
from  morning  till  night,  and  wherever  you  go?  I  appeal  to  your 
personal  knowledge  and  experience  of  what  is  passing  in  every  de- 
partment of  life,  and  even  in  all  the  little  coteries  of  my  female 
friends.  But  when  we  discover  that  we  cannot  love  or  hate,  believe 
or  disbelieve  at  our  will,  1  shall  act  openly,  honestly,  and  consistent- 
ly from  the  knowledge,  no  rational  being  will  discover  any  motive  fof 
any  kind  of  deception  or  insincerity.  But  at  present  we  are  not  in  a 
situation  to  incur  the  hazard  incident  to  the  speaking  of  the  truth. 
What  would  be  the  consequences  if  all  these  young  ladies  now  before 
me  were  to  begin  to  speak  tiie  truth  and  nothing  but  the  whole  truth 
to-day  ?  What  would  the  stayed  and  grave  members  of  society  say  about 
them?  V/hy,  that  they  were  fit  only  for  a  lunatic  hospital!  So  would 
they  say  of  every  man  or  woman  that  dared  to  speak  the  truth ;  and 
this  derationalizing  and  corrupting  effect  has  been  produced  by  re- 
ligion alone.  Jt  is  by  falsehood  and  deception  of  the  grossest  kind 
that  all  the  religions  of  the  world  have  been  established,  and  by  these 
arts  they  are  now  alone- supported.  Hypocrisy,  deception,  and  false- 
hoods are  the  floodgates  of  every  kmd  of  vice.  They  destroy  all  con- 
fidence between  man  and  man,  and  between  man  and  woman,  and 
they  create  a  large  portion  of  the  most  inferior  and  disagreeable  feel- 
ings that  can  be  implanted  in  our  nature.  They  force  us  to  suppress 
and  disguise  the  expression  of  our  feelings  before  the  individual}  but 
the  moment  his  back  is  turned,  we  launch  out  with  great  latitude  upon 
all  his  defects  and  peculiarities,  not  one  word  of  which  would  we 
ever  utter  to  his  face.  Such  we  know  to  be  almost  the  universal 
practice  of  mankind.  Now,  simply  because  I  have  dared  to  speak 
openly  exactly  what  I  feel  and  think,  for  the  benefit  and  happiness  of 
my  species,  and  thus  to  proclaim  my  convictions,  and  come  forward 
and  act  upon  them,  I  have  been  called  a  fool,  a  madman,  fit  only  for  a 
lunatic  asylum.  This  has  been  my  reward  for  having  the  moral 
Courage  to  speak  the  simple  truth  as  nature  compels  me  to  compr°- 
18* 


310  DEBATE. 

hend  it;  therefore,  my  young  friends,  you  cannot,  with  safety,  y6t 
venture  to  speak  out  the  truth :  for  if  you  do,  you  will  assuredly  risk 
confinement  in  a  lunatic  hospital! 

It  would  require  a  great  deal  of  time  and  reflection  to  trace  and 
deduce  all  the  other  vices  which  necessarily  flow  from  deception, 
hypocrisy,  and  falsehood.  I  leave  this  to  your  imagination,  because 
it  has  been  well  cultivated;  but  it  would  occupy  too  much  time  for 
me  to  detail  them. 

The  next  evil  is  disunion.  All  religions  are  peculiarly  well  adapted 
to  disunite  the  human  family.  No  device  so  effectual  in  its  nature  to 
create  disunion  amongst  mankind,  as  religion.  At  the  same  moment 
when  a  system  was  introduced  and  adopted,  ascribing  merit  or  demerit 
to  any  particular  opinions,  likings,  or  dislikings,  was  the  foundation 
laid  for  all  the  dissentions  amongst  mankind,  which  have  ever  dis- 
tracted the  world.  I  need  not,  my  friends,  refer  you  to  the  religious 
VJZVZ  and  massacres  of  former  times,  or  to  the  angry  controversies  of 
our  forefathers,  when  they  were  debating  what  mysterious  or  absurd 
creeds  should  be  devised  to  be  forced  into  the  minds  of  human  beings 
from  their  birth ;  nor  need  I  refer  you  to  all  the  public  calamities 
which  religious  dissentions  have  caused  amongst  various  nations  of 
the  earth.  I  need  only  to  refer  you  to  your  own  experience  of  the 
divisions  and  jarrings,  bad  feelings  and  passions,  which  occur  in 
families  and  neighborhoods,  solely  because  they  cannot  force  them- 
selves to  think  alike  on  the  subject  of  religion.  You  find  mankind 
■jvcry  where  herding  in  sects  and  parties,  excluding  from  their  frater- 
.'lal  sympathies  all  who  possess  a  different  faith.  These  differing 
f;reeds  form  an  impassable  barrier  to  keep  asunder  the  various  reli^ 
gious  sects  and  parties.  See  how  the  Christians  and  Turks  are  now 
'^lontending  against  each  other.  Christianity  arrayed  on  the  one  side 
and  Mahometanism  on  the  other.  Why,  my  friends,  tigers  could  not 
be  more  savage  than  they  are,  or  exhibit  conduct  more  irrational. 

Mr.  Campbell  rises. 
I  had  hoped,  Mr.  Chairman,  that  the  document  which  I  presented 
to  Mr.  Owen  on  the  subject  of  his  favorite  position,  would  have 
-ncrited  his  consideration ;  that  the  objections  which  I  there  offered 
to  his  favorite  thesis  would  have  commanded  some  attention;  that 
before  repeating,  and  rehearsing,  and  then  re-reciting  his  twelve 
propositions,  he  would  have  made  an  effort  to  reply  to  these  objections. 
But,  instead  of  such  an  attempt,  my  opponent  has  repeated,  almost 
verbatim,  what  he  had  antecedently  told  us  at  least  three  or  four 
times.  I  must  again  solicit  an  exposition  of  some  of  the  important 
terms  which  my  opponent  uses;  for  example,  I  solicit,  and  I  have  a 
right  to  claim  from  him,  his  definition  of  the  term  fact,  the  term 
millennium,  and  the  term  heaven.  These  are  terms  of  very  frequent 
recuncnce  in  my  opponent's  vocabulary;  and  I  think  it  more  than 
probable  that  the  ideas  which  we  attach  to  these  names  differ,  toto 
ceelo,  from  those  whidi  are  attached  to  them  by  my  opponent.  That 
knowledge,   sincerity,   and  candor,  which   my  opponent  so  much 


DEBATE.  311 

-extoVs,  would  not  appear  disadvantageously  in  himself,  on  this  occa=^ 
sion.  It  is  a  disingenuous  and  unfair  imposition  upon  us  to  use  terms 
except  in  their  current  application  and  according  to  their  usual  and 
most  known  signification.  My  opponent  has  given  us  a  terrific  picture 
of  Christianity.  To  the  triumphs  of  Christianity  has  he  attributed 
all  the  insincerity,  malevolence,  and  other  vices  of  society.  From 
the  address  which  you  have  heard  from  Mr.  Owen  you  would  natu- 
rally conclude  on  opening  the  sacred  volume  to  find  it  filled  with  such 
beatitudes  as  these,  Blessed  are  the  slanderers,  blessed  the  hypocrites;- 
happy  the  liars,  happy  the  miscreants.  You  would  from  Mr.  Owen's 
account  of  the  book,  expect  to  find,  at  least,  one  section  inculcating 
such  moral  precepts  as  these,  "Thou  shall  kill,  thou  slialt  commit 
adultery,  thou  shall  bear  false  witness,  thou  shaU  hate  thy  neighbor, 
and  thou  shall  live  in  discord  and  dissention  with  thy  fellows,  and  in 
the  practice  of  every  thing  calculated  to  destroy  human  happiness," 
If  you  pay  any  attention  to  Mr.  Owen's  libels  on  the  scriptures, 
what  else  could  j'ou  expect  to  find  in  them  but  benedictions  of  such 
import?  He  has,  however,  given  us  some  idea  of  his  standard  of 
morality.  After  speaking  of  the  mischievousness  and  hypocrisy  of 
the  priesthood,  he  tells  us  that  he  would  not  displace  tlicm.  lie 
would  have  these  priests  supported  in  their  lying  and  deceptious  trade, 
lest  this  projected  revolution  should  deprive  them  of  bread.  He 
has  told  you  that  you  ought  not,  yet  awhile,  to  tell  the  truth  if  you 
expect  to  be  tolerated  in  society.  By  his  own  showing,  such  are  my 
opponent's  views  of  morality  and  sincerity.  So  much  in  passing, 
with  regard  to  Mi-,  Owen's  last  address. 

In  the  prosecution  of  the  argument  we  have  before  us,  we  have 
arrived  at  that  period  of  Jewish  history  which  gave  to  the  whole  world 
kJews  and  Greeks)  the  oracles  containing  the  religion  which  Moses 
taught  the  children  of  Israel,  We  have  alluded  to  the  effect  which 
the  dissemination  of  these  oracles  produced.  We  have  noticed  the 
universal  anticipation  of  a  new  order  of  society — insomuch  that  this 
Messiah  might  be  called,  as  he  is  in  ancient  prophecy,  the  '■'^ Desire  of 
ALL  lUttionsP  This  is  the  very  name  which  the  ancient  prophet 
Haggai  so  significantly  and  so  emphatically  bestows  upon  him.  But 
it  was  now  become  necessarj'  that  these  oracles  should  be  universally 
disseminated  in  order  to  produce  such  a  desire  as  this.  When  wfr 
come  to  speak  of  the  prophecies  we  shall  more  fully  show  that  such 
was  the  universal  desire  and  expectation,  and  that  it  sprang  froni 
this  source.  Before  concluding  our  remarks  on  the  historic  eviden-' 
ces  of  the  Jewish  religion,  we  asserted  yesterday  that  these  historic 
records  of  the  Old  Testament  were  not  only  written  and  read  to  the 
whole  congregation  of  Israel  by  Moses,  that  an  exhortation  predicated 
upon  them,  was  delivered,  viva  voce,  and  afterwards  written  by 
Mose?,  durmg  the  last  month  of  his  life,  called  Deuteronomy,  and 
deposited  in  tlae  sacred  chest ;  but  also  that  there  are  in  the  histories- 
of  the  world  remotely  as  they  penetrate  so  mnny  allusions  to  these 
records  as  to  render  it  almost  absolutely  certain,  even  upon  Pagan 


■2^  DEBATE. 

eestimony,  that  these  writings  are  genuine,  and  were  received  and 
venerated  by  the  nation,  from  the  earliest  notices  of  them  as  a 
people. 

It  is,  however,  enough  for  us  to  affirm  that  there  is  no  counter  tes-' 
timony  in  the  world.  There  is  no  way  to  set  aside  historic  testimony 
except  by  adducing  counter  testimony  of  greater  validity^  The 
sceptics  have  been  called  upon  for  their  counter  testimony.  They 
have  been  coolly  and  calmly  requested  to  search  the  annals  of  the 
world  in  order  to  produce  it.  They  have  been  asked  whether  it  was 
possible  that  the  Egyptians  and  Israelites  could  have  existed  together, 
and  such  stupendous  miracles  falsely  asserted  concerning  the  mani- 
festations of  divine  wrath  against  the  Egyptians,  and  of  divine  favor 
towards  the  Israelites;  and  yet  no  document  can  be  found  to  contra- 
dict them.  The  sceptics  have  been  repeatedly  challenged  to  this 
investigation.  But  you  may  search  all  the  sceptical  books  in  the 
world  without  finding  even  an  attempt  to  produce  such  testimony. 
But  we  are  not  only  able  to  produce,  these  documents  and  these 
criteria  as  sufficiently  attesting  the  truth  of  these  historic  facts;  but 
we  can  also  show  from  all  ancient  history  that  there  are  many  referen- 
ces and  allusions  to  facts  mentioned  in  them  which,  in  their  direct 
tendency,  go  to  attest  the  verity  of  the  Mosaic  account.  We  shall 
just  take  a  peep  into  the  most  ancient  Greek  historians,  and  see 
whether  they  furnish  any  data  confirmatory  of  the  historical  records 
found  in  the  book  of  Genesis. 

It  is  universally  admitted  by  Deists,  Atheists,  and  all,  that  the 
Bible  is  the  oldest  book  in  the  world.  No  counter  testimony  can  then 
be  brought  against  the  facts  related  in  the  most  ancient  parts  of  the 
Jewish  history.  But  we  will  here  attempt  to  show  that  all  the 
ancient  historians  which  peep  into  the  depths  of  remote  antiquity  do, 
in  all  their  allusions,  confirm  the  sacred  history. 

1.  All  the  Greek  ttriters  acknoivledge  and  represent  Egypt  as  the 
most  ancient  and  best  policied  empire  in  the  world. 

This  is  confirmed  by  Moses.  So  early  as  Abraham's  time  we  find 
a  regular  dynasty  of  the  common  name  of  Pharaoh.  This  kingdom 
(Gen.  xii.  15.)  is  represented  as  abounding  in  corn  and  having  a 
surplus. 

It  appears  from  the  princes  of  Pharaoh^s  court,  his  princely 
presents  to  Abraham,  and  his  retinue  of  state,  that  his  court  at  that 
time  had  attained  to  great  splendor. 

From  the  caravans  of  Ishmaelitish  merchants  who  traded  in  spices, 
much  used  in  embalming  the  illustrious  dead,  and  the  slaves  which 
they  carried  down  for  sale,  it  would  appear  that  the  Egyptians  at 
that  time  were  refined  in  the  arts  of  opulence  and  splendor. 

From  the  standing  militia,  the  chariots,  and  the  cavalry,  too,  in 
E.SypN  the  time  the  Hebrews  were  in  bondage,  in  building  treasure 
cities,  it  appears  that  the  Egyptians  were  very  far  exalted  above 
all  the  nations  of  th.;  earth  in  the  time  of  the  Pharaohs.  The  Greeks 
were  entirely  unski'led  in  cavalry  until  long  after  the  Trojan  war. 

SI,  But  not  only  do  tho  ancient  Greek  writers  speak  of  the  magni* 


DEBATE.  213 

iicenc*  of  the  Egyptian  empire  in  that  early  period,  but  also  in 
detailing  the  civil  and  religious  institutions  of  that  people  they  afford 
additional  evidence  of  their  high  advances  in  all  the  arts  of  retine- 
ment. 

Of  the  priesthood  Diodorns  Siculus  thus  writes :  "The  w  hole  country 
being  divided  into  three  parts,  the  first  belongs  to  the  body  of  the 
prierits,  an  order  in  the  highest  reverence  among  their  countrymen; 
for  their  piety  towards  the  gods,  and  their  consummate  wisdom  acquired 
by  the  best  education  and  the  closest  application  to  the  improvements 
of  the  mind.  With  their  revenues  they  supply  all  Egypt  with  public 
sacrifices.  They  support  a  number  of  inferior  officers  and  maintain 
their  own  families,  for  the  Egyptians  think  it  utterly  unlawful  to  make 
any  change  in  the  public  worship,  but  that  every  thing  should  be 
administered  by  their  priests  in  the  same  constant  and  invariable 
manner.  Nor  do  they  hold  it  at  all  decent  that  those  to  whose  care 
the  public  are  so  much  indebted  should  want  the  common  necessaries 
of  life.  For  the  priests  are  constantly  attached  to  the  person  of  the 
king  as  coadjutors,  counsellors,  and  instructers,  in  the  most  weighty 
matters.  For  it  is  not  among  them  as  among  the  Greeks  where  one 
single  man  or  woman  exercises  the  office  of  the  priesthood.  Here  a 
number  are  employed  in  sacrificing  and  other  rites  of  public  worship 
who  transmit  their  profession  to  their  children.  This  order,  likewise, 
is  exempt  from  all  charges  and  imposts,  and  holds  the  prime  honors 
under  the  king  in  the  public  administration." 

Herodotus,  also,  to  the  same  effect  testifies,  he  observes;  "Of 
all  the  colleges  of  the  priesthood,  that  of  Heliopolis  was  the  most  famed 
for  wisdom  and  learning."  Strabo  also  declares  that  in  his  time  very 
spacious  buildings  yet  remained  in  Heliopolis,  which,  as  the  report 
ran,  was  formerly  the  residence  of  the  priests,  who  cultivated  the  stu- 
dies of  astronomy  and  philosophy.* 

N.  B.  The  Egyptian  word  chohen,  which  the  Chaldaic  paraphras* 
translates  princeps,  and  which  seems  to  be  the  same  as  the  Samothra"" 
cian  coes  denotes  both  a  prince  and  a  priest;  this  is  explained  by  the 
fact  that  the  privy  counsellors  of  the  ancient  kings  of  Egypt  were 
priests,  and  were  therefore  called  princes;  and  as  Pharaoh  intended 
to  place  Jeseph  at  the  head  of  the  nation,  he  could  not  have  allayed 
the  envy  and  prejudices  of  the  priests  and  privy  counsellors,  better 
than  by  causing  Joseph  to  marry  the  daughter  of  the  priest  of  Heliop- 
olis, in  Hebrew,  On. 

The  priest  of  Heliopolis  was  the  most  illustrious  of  the  order,  for  as 
Diodorus  Siculus,  informs  us,  the  sun  and  moon  were  the  first  gods 
of  Egypt,  and  this  city  of  the  sun  was  so  called  because  he  was  prin- 
cipally worshipped  there ;  and  as  Strabo  informs  us,  the  priests  studied 
astronomy.  The  theology  of  the  Egyptians  made  it  peculiarly  fitting 
that  the  priests  who  resided  at  Heliopolis  should  direct  their  attention 
to  this  subject  naturally  and  re^  igiously .  The  Egyptians  taught  either 
out  of  reverence  to  their  chief  god  the  sun,  or  from  astronomical 
observation,  that  the  sun  was  the  centre  of  the  whoie  system,  From 
*Wfvrburton,  vol,  2.  page  33, 


214  DEBATE, 

Egypt,  Plutarch,  in  his  history  of  Isis  and  Osiris,  saya  that  Pytha- 
goras obtained  this  knowledge  from  O^nuphis,  a  priest  of  On,  or  of 
Heliopoli?^,  the  city  of  the  sun. 

3.  The  religious  rites  of  the  Egyptians,  as  described  by  the  Greek 
l»istorian,  is  another  proof  corroborative  of  the  Mosaic  account.  He- 
i-odotus  expressly  tells  us  that  the  Egyptians  held  it  a  profanation  to 
sacriticc  any  kind  of  cattle,  except  swine  and  bulls,  clean  calves,  and 
geese,  and  that  they  hold  hciters,  rams,  and  goats  sacred ;  for  at  this 
time  the  Egyptians  had  not  deiticd  animals.  This  explains  Moses* 
saying,  "It  is  not  meet  so  to  do,  for  we  shall  sacrifice  the  abominations 
of  the  Egyptians,  to  the  Lord  our  God ;  so  shall  we  sacrifice  the  abom- 
inations  of  Egypt  before  their  eyes.-'  Herodotus  informs  us  that  such 
impiety  was  punished  with  deadly  hatred  by  the  Egyptians. 

4.  The  civil  rites  of  the  Egyptians.  Concerning  the  practice  of  phy- 
sic, Herodotus  says  it  was  divided  among  the  faculty  thus :  Every  dis- 
tinct distemper  had  its  own  physician,  who  confined  himself  to  the 
study  and  cure  of  that,  and  meddled  with  no  other;  so  that  all  places 
are  crowded  with  physicians ;  for  one  class  had  the  care  of  the  eyes, 
another  of  the  teeth,  another  of  the  belly,  and  another  of  the  occult 
distempers.  From  this  account,  it  does  notappear  strange  that  Moses 
represents  the  household  of  Joseph  as  well  replenished  with  physicians^ 
"And  Joseph  commanded  his  servants  the  physicians  to  embalm  his 
father,  and  the  phyvsicians  embalmed  Israel." 

There  is  also  a  remarkable  allusion  to  this  practice  of  the  Egyp- 
tian skill  in  Jeremiah;  when  that  prophet  foretells  the  overthrow  of 
Pharaoh's  army  at  the  Euphrates :  "Go  up  into  Gilead,  and  take  balm, 
O  virgin,  the  daughter  of  Egypt!  In  vain  thou  shall  use  many  medi- 
cines, for  thou  shalt  not  te  cured."  The  same  prophet  under  the 
same  figure,  alludes  to  the  Egyptian  superstition  in  his  own  time.  He 
says,  "Egypt  is  like  a  fair  heifer,  but  destruction  comes  from  the 
north,  also  her  herdsmen  are  in  the  midst  of  her  like  fatted  bullocks, 
for  they  also  are  turned  back  and  fled  away  together."  The  allusion 
here  is  most  apparent  to  the  worship  of  Isis  and  Osiris,  under  a  cow 
and  a  bull.     The  most  celebrated  of  all  the  Egyptian  ritual. 

The  medical  profession,  naturally  and  according  to  history,  is  divi- 
ded into  surgery  and  pharmacy  and  the  diatetic  practice.  Surgery 
was  naturally  the  most  ancient,  pharmacy  was  next  to  it,  and  the  dia- 
tetic the  last.  Hence  physic  must  have  been  far  advanced  in  Egypt 
at  the  time  to  which  Diodorus  alludes. 

5.  The  funeral  rites  of  the  Egyptians  are  thus  described  by  Hero- 
dotus :  "Their  mourning  and  funeral  rites  of  sepidture  are  of  this  kind ; 
when  a  principal  person  dies,  all  the  females  of  that  family  besmear 
their  heads  and  faces  with  loam  and  mire,  and  so  leaving  the  dead 
body  in  the  hands  of  the  domestics,  march  in  procession  through  the 
City,  with  their  garments  close  girt  about  them,  their  breasts  laid  opeq, 
beating  themselves  and  all  their  relations  attending.  In  an  opposite 
procession  appear  the  males,  close  girt  likewise,  and  undergoing  the 
same  discipUne.  V/hen  this  is  over,  they  carry  the  body  to  be  salted 
■-'  th«ro  v«  men  appointed  for  this  business,  who  make  it  tb^ir  trade 


DEBATE.  Si5 

ami  employment;  they  first  of  all  draw  out  the  brain,  with  a  hooked 
iron,  through  the  nostrils.  After  this  they  hide  it  in  nitre  for  seventy 
days,  and  longer  it  is  not  lawful  to  keep  it  salted. 

Diodorus  Siculus  agrees  with  Herodotus  in  all  the  essential  circum- 
stances of  mourning  and  embalming,  except  he  varies  in  one  particu- 
lar: he  says  they  anoint  the  whole  body  with  gum  or  resin  of  cedar 
and  of  other  plants,  with  great  cost  and  care,  for  above  thirty  days-, 
and  afterwards  seasoning  it  with  myrrh,  cinnamon,  and  other  costly 
spices,  not  only  to  preserve  the  body  for  a  long  time,  but  to  give  it  a 
grateful  odor;  they  then  deliver  it  to  the  relations. 

All  this  scripture  history  confirms  and  explains,  and  does  more,  it 
reconciles  the  two  Greek  historians  concerning  the  number  of  days 
during  which  the  body  was  in  the  care  of  the  embalmers.  Moses  says, 
*'And  the  physicians  embalmed  Israel — and  forty  days  were  fulfilled 
for  him;  for  so  are  fulfilled  the  days  of  those  who  are  embalmed ;  and 
the  Egyptians  mourned  for  him  three  score  and  ten  days."  Now  we 
learn  from  the  two  Greek  historians  that  the  time  of  the  mourning 
was  while  the  body  remained  with  the  embalmers,  which  Herodotus 
tells  us  was  seventy  days.  This  explains  why  the  Egyptians  mourned 
for  Israel  three  score  and  ten  days.  During  the  time  the  body  lay  in 
nitre,  and  when  in  the  compass  of  thirty  days,  this  was  reasonabl  y 
well  effected,  the  remaining  forty  of  Diodorus  were  employed  in 
anointing  it  with  gums  and  spices  to  preserve  it,  which  was  the  pro- 
per way  to  embalm  it;  and  this  explains  the  meaning  of  the  forty 
days,  which  were  fulfilled  for  Israel,  being  the  days  of  those  which 
were  embalmed.  Thus  the  two  Greek  writers  are  reconciled,  and 
they  and  scripture  are  mutually  explained,  and  supported  by  each 
other.*" 

By  the  way  we  may  remark,  that  the  infidel  objection  against  Jo- 
seph for  making  the  free  monarchy  of  Egypt  despotic,  is  without  foun- 
dation. The  law-giving  power  Pharaoh  did  not  transfer,  but  reserved 
it  in  his  own  hands,  in  these  words:  ^^Only  on  the  throne  mil  Ihe greater 
than  thou''' — Joseph  as  prime  minister,  administers  justice,  but  Pha- 
raoh guardslo  himself  the  prerogative  of  giving  law.  In  commanding 
the  people  to  give  their  money,  cattle,  and  lands  to  Pharaoh,  it  is  rea- 
sonable to  conclude  that  the  law  emanated  from  Pharaoh. 

In  one  sentence,  we  may  affirm  that  the  farther  we  penetrate  into 
remote  antiquity,  the  more  reason  we  will  have  to  place  implicit  con- 
fidence in  the  divine  mission  of  Moses, 

Mr.  Owen  rises — 
My  friends :  Mr.  Campbell  has  very  correctly  informed  us  that  the 
christian  scriptures  do  not  indirect  terms  command  us  to  tell  lies,  to 
steal,  and  to  commit  all  sorts  of  crimes.  But  if  we  are  told  to  do  one 
tbin^;,  and  circumstances  of  our  nature  irresistibly  compel  us  to  ano- 
ther thing  directly  opposed  to  the  precept,  we  arc  by  such  precepts 
compelled  to  speak  falsehood  continually.  The  fact  can  be  easily 
established,  that  throughout  all  Christendom  there  is  very  little  truth 
•Warburtoh's  Divine  Lsgation  vol.  2.  pp.  46  &  47 


Sie  DEBATE. 

spoken  between  man  and  man;  and  it  is  the  Christian  religion 
which  has  created  the  Christian  character.  1  am  told  that  truth  is 
much  more  generally  spoken  among  the  Mussulmen  than  among  the 
christians;  but  there  can  be  very  little  truth  spoken  by  either  party, 
I  recommend  to  my  young  female  friends  here  not  to  speak  the  truth 
upon  many  subjects  most  interesting  to  their  happiness  through  life, 
because,  if  they  did,  they  might  lay  their  account  in  meeting  all  man- 
ner of  persecution  and  inconvenience.  Nor  did  I  recommend  in  a 
preceding  address  that  the  gospel  ministers  of  the  present  day  should 
be  paid  for  disseminating  and  perpetuating  falsehood,  which,  to  my 
certain  knowledge,  many  of  the  most  learned  and  enlightened  of  the 
cloth  know  and  believe  to  be  such.  I  meant  simply  to  give  utterance 
to  a  great  principle  of  justice ;  to  state  that  those  who  had  been  train- 
ed to  the  gospel  ministry  were  compelled,  by  circumstances,  to  adopt 
that  course  of  life;  and  I  have  no  doubt  that  a  very  large  portion  of 
them  adopted  this  course  most  conscientiously;  therefore,  I  deemed 
it  unjust  that  the  great  and  overwhelming  change  in  society  antici- 
pated and  predicted  by  me  should  deprive  any  man  of  his  livelihood. 
But  if,  as  I  confidently  expect,  these  principles  shall  rapidly  pervade 
society,  another  and  a  better  employment  v/ill  be  assigned  to  the 
Teverend  clergy.  They  will  then  become  the  most  efficient  and  use- 
ful oracles  to  promulgate  and  expound  the  divine  laws  of  human  na- 
ture, and  demonstrate  their  high  importance  in  producing  irresistible 
motives  to  virtue  from  their  pupils;  and  after  much  calm  deliberation 
I  am  quite  sure  that  this  will  be  the  most  economical  and  by  far  the 
best  mode  of  disposing  of  the  whole  body  of  the  clergy.  It  will  not 
only  be  the  most  economical,  equitable,  but  also  the  most  beneficial 
for  themselves  and  all  mankind.  I  have  told  you  that  it  will  not 
be  necessary  to  deprive  any  individual  of  his  present  support  in  order 
to  effect  these  anticipated  changes;  because  there  exists  in  society 
an  artificial  producing  power  almost  immeasurably  beyond  the  wants 
of  man.  Although  still  rapidly  and  annually  increasing,  this  artificial 
producing  power  is  even  now,  if  it  were  well  understood  and  rightly 
directed,  greatly  beyond  our  wants — it  is  already  far  more  than  equal 
to  the  supplying  of  every  child  that  shall  be  born  into  the  world  a 
most  ample  store  of  every  thing  that  is  best  for  human  nature.  But 
before  this  change  can  commence,  we  must  discover  the  true  principle 
and  the  true  bond  of  social  union — for  most  true  it  is,  that  there  can 
be  no  real  substantial  happiness  and  improvement  in  the  constitution 
and  frame  of  society,  until  men  do  really  and  strictly  learn  to  love 
one  another.  But  have  the  different  religions  inculcated  in  the  world 
yet  enabled  you  to  love  one  another?  In  this  very  city  are  you  not 
calling  yourselves  the  friends  and  acquaintances  of  each  other,  and 
at  the  same  time  striving  and  contending  against  each  other  as  if  you 
were  avowed  and  professed  enemies. 

Where  is  the  mercantile  man  to  be  found,  vho,  if  he  loams  by 
some  private  iutelligonce  thot  certain  articles  of  merchandize  will 
grpatly  enhance  in  vuluo,  will  not  go  to  his  dearest  friend,  nnd  buy 


DEBATE.  217 

uJl  that  iie  has  ot  those  articles,  at  the  lowest  price  he  can  procure 
them.     Now  this  is  very  loving  to  be  sure! 

^V'e  are  deceived  by  high  sounding  empty  words,  and  the  present 
5tate  of  commercial  society  is  any  thing  but  rational;  and  all  socie- 
ty, from  the  highest  to  the  lowest,  in  all  countries,  is  becoming  com- 
mercial, and  daily  more  and  more  ignorantly  selfish.  Our  circum- 
stances compel  us  to  become  covert  enemies  to  each  other.  Instead  of 
endeavoring  to  promote  each  other's  happiness,  we  arc  straining  e\  eiy 
nerve  to  take  from  others,  in  order  to  add  superfluities  which  we  can- 
not enjoy,  to  ourselves.  Does  not  the  Christian  religion  in  many  other 
'ways  create  dissenlions  among  men?  What  say  ye  to  this, ye  people 
of  Cincinnati  ?  Are  all  the  religions  of  this  city  united  heart  and  soul 
together?  are  there  no  divisions  among  them?  are  they  always  wil 
ling  to  accommodate  each  other?  are  there  not  divisions  and  dissen- 
tions  among  those  who  are  designated  by  the  same  name,  and  classi- 
fied as  belonging  to  the  same  sect?  Are  there  no  distentions  among 
the  Baptists,  the  Quakers,  Presbyterians,  nor  among  the  Episcopal- 
ians?  My  friends,  there  is  nothing  but  dissentions  and  divisions  un- 
der the  present  system,  from  one  end  of  it  to  the  other;  dissontion 
pervades  the  whole  mass  of  society — it  leavens  the  whole  lump;  and 
as  the  march  of  mind  advances,  these  dissentions  will  iiicrcase,  and 
be  the  cause  of  their  ui'imate  overthrow.  They  have  increased  alrea- 
dy to  that  extent,  that  those  who  understand  the  signs  of  the  times, 
see  plainly  that,  ere  long,  religion  must  receive  its  deatli-blow.  In- 
stead of  a  system  which  derationalizes  the  human  race,  other  times 
are  approaching  when  we  shall  have  our  attention  and  our  faculties 
directed  to  what  we  can  comprehend- — to  the  acquisition  of  real  know- 
ledge, and  to  the  investigation  of  the  laws  of  matter;  and,  my  friends, 
for  us  to  attempt  the  investigation  of  any  other  laws  but  matei'iallsiws 
is  every  whit  as  futile  as  an  attempt  to  fly  from  the  earth  to  the  sun. 
Depend  upon  it  that  you  only  waste  your  time  in  such  searching  after 
immaterial  things;  such  search  can  only  lead  you  into  the  wildest 
regions  of  the  imagination,  and  then  you  will  find  it  very  difficult  to 
get  back  again  into  the  paths  of  common  sense.  Therefore  I  strong- 
ly recommend  to  those  who  wish  to  acquire  real  knowledge  not  to 
sacrifice  their  time^  speculations  upon  subjects  beyond  the  cpmpre- 
hension  of  human  faculties. 

When  we  direct  our  attention  to  an  investigation  of  the  laws  of  na- 
ture, no  quarrels  are  originated;  and  why?  because  we  can  recur  to 
facts;  we  can  re-examine  and  discriminate  by  the  criteria  of  real 
knowledge  the  truth  from  error.  We  may  say,  indeed,  that  the  pres- 
ent era  is  the  coiumencement  of  a  search  into  the  real  nature  of  exist- 
ing fact^  >.._ ,     '    ■   g  about  \\\e  Millennium.,  by  which  term  I 

simply  mean  a  rational  state  of  social  existence,  in  which  sincerity 
anl  candor  shall  universally  prevail — wh^n,  through  a  knowledge  of 
facts,  human  nature  will  be  laid  open  to  that  extent  that  we  shall 
know  ourselves  and  know  our  fellow-leings  even  as  we  are  known 
3iit  the  only  way  to  commonce  this  rational  state  of  existence,  is,  to 
'ay  a  solid  foundation  for  o-ennine  chnritv  and  social  a.Tection :  ar.fi 

^      19         ' 


218  DEBATE. 

there  are  no  principles  under  heaven  that  can  gmde  us  to  these  desi- 
rable results,  unless  it  be  the  knowledge  that  we  have  no  will,  power, 
or  control  in  framing  our  belief  on  any  speculative  subjects  and  no 
free  agency  or  volition  in  the  matter  of  our  likings  and  dislikings. 
These  are  the  only  sure  foundations  for  a  genuine  love  and  universal 
charity  among  mankind.     When  these  admirable  principles,  old  as 
they  are,  shall  begin  to  be  comprehended,  love  and  charity  will  be 
sure  to  extend  themselves  even  unto  the  uttermost  parts  of  the  earth. 
Let  but  these  twelve  laws  be  once  generally  understood,  and  I  Know 
of  no  motive  which  could  actuate  any  human  being  to  enter  into  strife 
and  contention  with,  or  to  think  or  feel  uncharitably  towards,  any  of 
his  species.     Therefore,  my  friends,  by  discarding  the  practices  of 
the  wild  imagination  of  our  easily  deluded  ancestors,  in  which  all  the 
religions  of  the  world  have  had  their  origin,  and  which  they  have  for- 
■ced  into  our  minds  by  the  means  of  the  mutual  laws  which  I  have  ex- 
plained, you  will  in  lieu  thereof  adopt  the  laws  of  nature  for  your 
guides;  and  these  will  always  lead  you  to  the  best  and  most  rational 
practice  that  can  be  adopted ;  a  practice  of  those  amiable  virtues  and 
that  genuine  charity  which  will  better  prepare  you  for  heaven,  if  you 
are  destined  to  go  there,  than  any  thingthat  has  yet  been  taught  you, 
or  than  an)"^  thing  that  has  yet  been  done  for  you;  and  I  cannot  con- 
ceive it  possible  that  a  life  approaching  to  whatis  represented  by  your 
-spiritual  teachers  to  be  a  heavenly  conduct  here,  can  unfit  those  who 
have  had  this  foretaste  of  heaven  in  this  life,  for  the  enjoyment  of  a 
superior  existence  hereafter.     But,  my  friends,  I  have  not  the  remotest 
idea  that  in  a  future  state  of  re-animation  we  shall  retain  the  least 
consciousness  of  our  former  state  of  vitality.     My  investigations  on 
tins  subjest  have  convinced  me  that  it  is  a  speculation  in  which  no 
man  ever  has  or  can  arrive  at  any  thing  tangible.     1  believe  that  in 
one  sense,  we  shall  live  forever,  for  I  cannot  suppose  that  the  particles 
of  which  we  are  compounded  have  ever  been  out  of  existence.      It 
seems  reasonable  that  the  material  particles  of  which  we  are  compo- 
sed are  uncreated,  that  is,  that  they  belong  to  the  original  stock  of 
matter  which  forms  the  universe.     In  my  judgment,  there  is  nothing 
so  absurd  as  the  supposition  that  a  particle  of  matter  could  be  created 
out  of  nothing.     If  you  are  prepared  to  swallow  such  an  absurdity  as 
this,  you  may  swallow  a  camel  or  any  thing  else.     I  have  said'that 
fo  me  it  appears  the  greatest  of  all  impossibilities,  that  one  atom  of 
somethmg  could  be  created  out  of  nothing;  but  it  also  appears  to  me 
an  equal  impossibility  that  one  atom  of  matter  consisting  of  something 
can  ever  be  reduced  to  nothing.    I  conceive,  therefore,  that  the  svpreme 
■power  consists  in  the  indestructible  vitality  pervading  the  whole  mate- 
rial universe,  and  that  each  particle  of  this  universe  contains  within  it- 
self everlasting  and  unchangeable  laws;  and  it  is  by  the  action,  the  har- 
mony, and  the  co-operation  of  these  laws,  that  all  composition,  decom- 
position, and  recomposition  in  the  universe  are  effected.     Let  us  not 
therefore,  waste  our  valuable  time  about  spiritual  nonentities  which 
cannot  interest  us— but  let  us  rather  dilligently  apply  all  our  facnl- 
tips  to  drsrovov  the  yet  unknown  laws  of  n^tture,  by  which  we  shall 


DEBATE.  219 

ascertain  the  means  to  make  our  species  as  happy  and  prosperous  as 
the  materials  of  which  we  are  organized  will  permit.  If  we  will  adopt 
this  coui-sc  of  practice,  and  strictly  adhere  to  it,  I  can  see  nothing 
than  can  possibly  prevent  ovir  attainment  to  a  very  high  degree  of  phy- 
sical and  intellectual  perfection  and  happiness.  I  have  now  perhaps 
given  siifhcicnt  details  to  pro\-e  that  all  religions  tend  directly  to  pro» 
tluce  vice  and  disunion  among  munkind.  1  have  now  to  shoM'  that 
thej'  produce  the  natural  consequence  of  vice  and  dis-union;  viz: 
misery. 

The  errors  which  the  various  religions  of  the  world  have,  for  ages 
past, forced  into  the  minds  of  the  human  race,  have  been  the  cause  of 
all  the  poverty  which  now  exists  in  the  v.orld ;  and  these  religions 
have  generated  tiiis  poverty  in  two  ways:  fu'st,  by  creating  universal 
disunion  among  men.  so  as  to  prevent  the  possibility  of  any  cordial 
co-operation  for  their  reciprocal  bcnoJitaiid  advantage;  and  secondly, 
by  reason  of  the  very  large  appropriations  of  the  tunc  and  gains  of  the 
people,  which  the  clergy,  like  the  Lovites  of  old,  have  engrossed  to 
themselves  and  their  mysterious,  and  therefore  useless  objects. 

I  discover  from  Mr.  Campbell,  that  the  Levites  could  not  be  con- 
tented withlc?s  than  one  half  of  the  property  of  the  whole  nation. — 
Now  it  really  does  appear  to  me  that  a  society  which  could  permit  a 
small  select  tribe  to  appropriate  to  their  own  use  one  ha  If  of  the  whole 
revenue  of  the  nation,  and  allow  that  tribe  to  form  and  keep  the  re- 
cords of  their  mysteries  and  even  to  make  it  a  capital  crime  to  approach 
the  sacred  chest  Ashich  contained  them,  must  be  in  the  extreme  of  ig- 
norance and  easily  duped-.  I  must  also  say  that  under  such  circum- 
stances there  never  "was  a  set  of  men  who  had  a  finer  chance  of  manu- 
facturing and  perpetuating  fables  to  suit  their  own  purposes ;  and  of 
obtaining  the  means  f  o  degrade  and  enslave  their  fellow-beings,  than 
had  this  same  tribe  of  Levi.  There  is  nothing  more  tree,  my  friends, 
than  that  religion  has  been  the  primary  cause  of  all  the  poverty  that 
has  for  ages  past  afflicted  the  world.  You  have  all  of  you  received 
your  religious  notions  at  an  age  so  early  that  your  reasoning  faculties 
have  been  thereby  not  only  injured,  but  in  the  majority  of  cases,  de- 
stroyed to  an  extent  v/hich  cannot  be  estimated  or  understood  by  the 
great  mass  of  the  present  adult  population.  In  consequence,  the  mind 
of  man  instead  of  being  rationally  directed  to  discover  what  is  best 
for  human  nature,  has  been  so  perverted  as  to  consider  the  acquisition 
of  wealth  as  the -grand  desideratum;  and  to  appropriate  millions  to 
themselves  whilst  their  fellows  were  starving  around  them,  as  the 
summum  bonum  of  human  felicity.  Now  it  was  my  lot  to  commence  the 
v/orld  with  no  property  at  all ;  and  since  that  time  I  have  experienced 
as  gradual  a  change  of  fortune  upwards  as  most  individuals,  but  I 
never  found  that  I  enjoyed happines as  wealth  increased,  or  in  propor- 
tion to  any  expenditure.  I  never  found  that  I  could  eat,  drink,  ol" 
sleep  any  more  in  a  state  of  affluence,  than  when  through  my  own 
industry  I  procured  the  simple  necessaries  of  life  in  comfort.  But  I 
found  by  experience  that  when  I  had  the  most  wealth  I  had  the  most 
care  and  anxiety.     I  have  lived  on  intimate  terms  with  some  very 


:12Q  DEBATE. 

vvealtby  men,  some  of  them  possessing  a  property  estimated  atcever 
z\  handled  thousand,  and  millions  sterling — these  men  I  have  studied 
ciosely,and  I  think  them  and  their  families  less  happy  than  many 
^.vhoni  1  have  known  with  little  more  than  barely  sufficient  to  supply 
the  necessary  wants  of  life.  If  it  were  not  fljr  the  abbermtions  of  the 
human  mind  originating  in  the  errors  of  religion,  we  should  soon 
discover  the  nieais  of  creating  and  enjoying  an  ample  supply  of  the  best 
of  every  thing  tor  human  nature,  and  of  cultivating  our  physical  and 
hitellectual  faculties  toacompartive  high  degree  of  perfection. 

f    * 

Mr.  Caiipbell  rises. 

If  we  be  mere  particles  of  matter,  self-existing  or  derived  from  the 
n;reatwhole,  or  entirely  material,  springingfrom  the  earth  and  return- 
ing thereto  again,  and  that  the  less  of  this  world's  goods  we  have  tlie 
better — let  us  eat  and  drink,  for  to-morrow  we  die. 

I  must  correct  an  allusion  of  my  opponent  to  the  Levitical  priest- 
hood. I  observed  that  the  consecration  of  this  priesthood  was 
designated  to  be  the  most  efiectual  commemorative  monument,  because 
it  v/as  compelling  the  passions  of  the  people  to  attest  and  perpetuate 
the  remembrance  of  the  fact  of  their  redemption  from  Egypt.  The 
destroying  angel  passed  over  the  land  and  destroyed  the  first-born  of 
man  and  beast,  belonging  to  the  Egyptians,  and  the  Israelites  to  a 
i!ian  escaped.  To  perpetuate  the  niemcry  of  this,  God  claimed  tl*e 
•irst-bornof  that  nation  in  all  time  coming.  Subsequently,  in  lieu  of 
•liie  first  born,  one  tribe  of  the  twelve  was  set  apart.  This  tribe  was 
to  receive  so  much  real  estate,  and  be  supported  by  the  whole  nation. 
And  I  have  asked.  Would  any  nation,  except  under  divine  coercion, 
Ji-ive  submitted  to  s'lch  an  exaction  as  this  upon  their  time  and  their 
teal  and  personal  property?  [Mr.  Owen  says,  Yes,  all  nations  have 
done  it.]  Mr  Cxnipbell  resumes,  I  have  asked  if  any  nation  would 
have  submitted  to  such  a  heavy  taxation  as  this  in  support  of  their  reli- 
gion had  thev  not  been  abs-  Intely  cer'ain  of  its  divine  origin  and 
a'lthority?  Mr.  Owen  saj^s,  Yes,  they  have  all  done  it.  Well,  now, 
this  assertion  Vi'ill  not  prove  that  the  first  nation  did  it  without  a  divine 
authority.  They  Bet  the  example- — And  v,'e  can  easily  test  tie  prin- 
ciple whether  nations  will,  without  good  reasons,  submit  to  such 
imposts,  by  bringing  the  case  within  our  own  experience.  Let,  then, 
such  an  experiment  be  attempted  in  this  country,  and  it  will  soon  be 
discovered  that  it  would  be  impnssible  to  induce  us  to  support  a  reli- 
gion so  onerous,  without  affording  the  most  incontrovertible  eviden- 
f.es  of  its  divine  authority.  Mankind  part  with  money  and  property 
faj»«religious  uses  only  when  conscientiously  convicted  of  a  divine 
obligation.  To  exact  it  from  them  without  presenting  some  plausible 
grounds  for  such  authority,  requires  compulsion.  And  however  easy 
it  may  be  to  perpetuate  such  a  usage,  it  never  could  have  commenced 
without  the  strongest  evidence  of  divine  authority.  But  to  test  this 
matter  1  appeal  to  universal  experience,  and  to  the  impossibility  of 
instituting  such  a  custom  now.  ' 

I  protest  against  Mr.  Owen's  objecting  to  any  i^art  of  these  writings 


DEBATE.  021 

as  f*act,  without,  acknowledging  the  whole  of  them  as  fact.  Does  he 
believe  that  there  AVas  an  Aaron  or  a  tribe  of  Levi?  If  so,  on  the 
same  authority  ho  must  believe  that  there  was  a  Moses  and  twelve 
tribes,  led  by  him  tht>>agh  the  Red  Sea.  It  is  unfair  to  garble  the 
document,  admitung  the  truth  of  one  part  and  objecting  to  the  truth 
of  another.  113  must  take  it  all  or  none.  Does  my  opponent  believe 
that  there  were  Levites;  that  there  was  a  Moses,  an  Aaron,  and  a 
Levitical  priestiiood ;  that  the  nation  were  convened  at  Sinai,  received 
the  law  there  attested,  and  that  there  was  a  place  of  deposit,  a  sacred 
chest,  first  in  the  tabernacle  and  then  in  the  temple^,  containing  a 
copy  of  this  law?  Does  he  believe  these  things?  And,  if  he  does, 
why  not  believe  all  the  other  flicts?  I  repeat  that  it  is  neither  a  fair 
nor  a  manly  style  of  reasoning  to  take  a  part  of  these  facts  and  pre- 
dicate arguments  upon  them,   without  receiving  the  whole. 

Mr.  Owen  has  given  us  his  definition  of  the  term  millennium,  but 
will  give  us  no  definition  of  fact,  and  says  he  knows  nothing  about 
heaven — neither  will  he  take  any  notice  of  the  document  which  I 
presented  to  him.  I  wish  you  to  bear  in  mind  that  he  pretermits  all 
notice  of  this  document. 

Fact  is  derived  from  factum.  It  means  that  which. is  done.  Nov/ 
it  is  not  a  fact  that  I  have  two  eyes.  This  is  not  a  fact,  but  a  truth. 
It  is  a  fact  that  I  rose  up  or  sat  down.  Any  thing  I  may  have  done  is  a 
fact.  No  speculation  can  be  a  fact.  It  may  be  a  fact  that  a  mar. 
expressed  such  an  opinion ;  but  the  opinion  itself  is  no  fact.  It  is  a 
fact  that  Mr.  Chven  conceived  these  twelve  positions,  wrote  them,  ex 
pressed,  or  read  them;  but  the  twelve  opinions,  assertions,  orpropc- 
sitions  are  not  facts. 

ChristicKitij  is  a  positive  institution.  An  institution  built  upon 
fiicts.  So  was  Judaism.  The  christian  flicts  are  all  matters  of  record 
The  record  or  testimony  is  the  object  of  faith.  Hence  faith  require;; 
testimony,  testimony  concerns  facts,  and  facts  require  a  witness. 
The  historian  records  facts.  The  philosopher  speculates  upon  opin- 
ions or  abstract  truths.  Mr.  Owen's  system  is  the  system  of  a  phi- 
losopher ;  it  is  not  the  work  of  a  historian.  He  confounds  speculations, 
assertions,  laws  of  nature,  and  facts;  and  from  a  fondness  for  the 
term  fad  he  calls  all  his  views  facts.  His  propositions  may,  or  may 
not,  be  truths;  h^Jit  facts  they  cannot  be.  If  I  could  correct  Mr 
Owen's  misapplication  and  erroneous  use  of  this  single  term,  it  might 
tend  to  dissolve  the  charm,  and  dissipate  the  illusion  which  his 
sportive  fancy  throws  over  all  his  lucubrations. 

There  are  yet  remaining  a  few  documents  which  I  desire  to  read, 
ai  further  support  of  the  proposition  that  the  Jewish  scriptures  are 
corroborated  by  all  ancient  historic  writers.  There  is  not  only  no 
counter  testimony,  but  a  strong  concurrence  of  testimony  in  attesta- 
tion of  the  facts  recorded  by  Moses.  We  penetrated  into  very  remote 
antiquity  in  order  to  illustrate  this  accordance,  and  we  proved  that 
Herodotus  and  Diodorus  Siculus  are  reconciled  by  a  reference  t6 
Mosss;  and  that  these  three  writers  mutually  explain  and  support 
each  etlier- 

19* 


^32  DEBATfl 

There  is  one  consideration  which  is  worthy  to  be  kept  contlaually 
before  our  minds  in  this  investigation,  and  that  is  the  advanced  state 
of  civilization  in  the  country  when  the  Jewish  religion  was  first  pro- 
pounded. We  must  bear  in  mind  that  Moses  was  surrounded  by 
acute,  learned,  and  sagacious  enemies,  when  he  led  the  children 
of  Israel  out  of  Egypt.  But  we  must  go  further  back  into  antiquity 
in  order  to  show  that  the  most  ancient  traditions  confirm  the  Mosaic 
account  of  the  creation,  deluge,  &c. 

"As  to  the  history  of  Berosus,  the  substance  of  it,  as  it  is  given  us 
by  Abidcnus  Apollodorus  and  Alexander  Polyhister,  is  to  this  pur- 
pose, that  there  were  ten  kings  of  Chaldea  before  the  flood;  Alorus,, 
Alasparus,  Amelon,  Amenon,  Metalarus,  Daorus,  Aedorachus,  Am- 
phis,  Oliartes,  Xisuthrus,  That  Xisuthrus  was  warned  in  a  dream 
that  mankind  was  to  be  destroyed  by  a  flood  on  the  15th  day  of  the 
month  D.Bsius,  and  that  he  should  build  a  ^ort  of  ship,  and  go  into  it 
with  his  friends  and  kindred,  and  that  he  should  make  a  provision  of 
meat  and  drink,  and  take  into  his  vessel  fouls  and  fourfooted  beasts; 
that  Xisuthrus  acted  accoi-ding  to  the  admonition;  built  a  ship,  and 
put  into  it  all  that  he  was  commanded,  and  went  into  it  with  his  wife  • 
and  children,  and  dearest  friends.  When  the  flood  was  come,  and 
l>egan  to  abate,  Xisuthrus  let  out  some  birds,  which  finding  no  food 
nor  place  to  rest  upon,  returned  to  the  ship  again ;  after  some  days  he 
let  out  the  birds  again,  but  they  came  back  with  their  legs  daubed 
>i^ith  mud.  SoTOC  days  after,  he  let  them  go  the  third  time,  but  then 
they  came  to  the  ship  no  more  Xisuthrus  understood  hereby,  that 
Jae  earth  appeard  above  the  waters,  and  taking  down  some  of  the 
hoards  of  the  ship,  he  saw  that  it  rested  upon  a  mountain;  some  time 
after,  he,  and  his  wife,  and  his  pilot  weat  out  of  the  ship,  to  offer 
sacrifices  to  the  g>>ds,  and  they  were  never  seen  by  those  in  the  ship 
more.  But  the  persons  in  the  ship,  after  seeking  him  in  vain,  went 
to  Babylon.  The  Xisuthrus  here  mentioned  v.'as  evidently  Noah. 
"And  Berosus  supposes  from  Alorus  to  Xisuthrus  ten  generations,  and 
so  many  Moees  computes  from  Adam  to  Noah."* 

This  is  the  Chaldean  history  concerning  their  own  nation.  They 
v^^ished  to  trace  themselves  up  to  the  commencement  of  time — and 
"gave  an  account  of  the  ten  patriarchs  before  the  fljod,  making  Noah 
one  of  their  kings. 

'•The  history  of  Sanchoniatho  is  to  this  effect.  That  tl^rst  mortals 
were  Protogonus  and  JEon;  that  by  these  were  begotten  Genus  and 
Oenea;  the  children  of  these  were  Phos,  Pur,  and  Phlox;  and  of 
ihese  were  begot  Cassius,  Libanus,  Antilibanus,  and  Brathys. — 
Memnunus  and  liypsuranius  Avere  descended  from  these,  and  their 
children  were  Agreus  and  Halieus;  and  of  these  were  begotten  two 
brothers,  one  of  them  named  Chrysor  and  Hsephoestus ;  the  name  of 
the  other  is  lost,  From  this  generation  came  two  brothers,  Technites 
and  Autochthon,  and  of  thorn  were  begotten  Agrus  and  Agrotus; 
Amynus  and  Magus  were  their  children,  and  Misor  and  Sydec  were. 
d-sccnded  of  Amynus  and  Magus.  The  son  of  Misor  was  Taautiis 
*Bhackford's  Connection,  vol.  1,  p.  41. 


DEBATE  223 

or  TyollT.  This  is  the  Phoenician  genealogy  of  the  tirst  ages  of  the 
world,  and  it  requires  no  great  pains  to  show  how  far  it  agrees  with 
the  accounts  of  Moses.  The  tirst  mortals  mentioned  by  Sanchonia- 
tho,  and  called  Protogonus  and  ^on,  were  undoubtedly  Adam  and 
Eve;  and  his  Misor,  the  father  of  Taautus,  is  evidently  the  Mizraim 
of  Moses.  From  Protogonus  to  Misor,  Sanchoniatho  computes  eleven 
generations,  and  from  Adam  to  Mizraim,  Moses  makes  twelve ;  so 
that  Sanchoniatho  falls  short  of  Moses  only  one  generation,  and  this, 
I  conceive,  happened  by  his  not  having  recorded  the  flood."* 

These,  now,  are  the  two  most  ancient  traditions  in  the  world,  and 
belong  to  the  Phoenicians  and  Chaldeans. 

••The  Chinese  have  been  supposed  to  have  records  that  reach  higher 
ihan  the  history  of  JNloses ;  but  we  find  by  the  best  accounts  of  their 
antiquities  that  this  is  false.  Their  antiquities  reach  no  higher  than 
the  times  of  Noah,  for  Fohi  was  their  first  king.  They  pretend  to 
no  history  or  memoirs  that  reach  up  higher  than  his  times ;  and  by  all 
.their  accounts,  the  age  of  Fohi  coincides  with  that  of  Moses'  Noah. 
Their  writers  in  the  general  agree,  that  Fchi  lived  about  2952  years 
before  Christ.  The  author  of  Mirandortim  in  Sina  et  Evropa  com- 
putes him  to  reign  but  2S47  years  before  our  Saviour;  and  Alvarez 
Sevedo  places  his  reign  not  so  early,  imagining  it  to  be  but  2060  years ; 
and  all  these  computations  agree  well  enough  with  the  times  of  Noah; 
for  Noah  was  born,  according  to  Archbishop  Usher,  2948  years,  and 
died  2016  years  before  Christ;  so  that  all  the  several  computations 
about  Fohi,  fall  pretty  near  within  the  compass  of  Noah's  life.  But 
we  shall  hereafter  see  many  reasons  to  conclude  Moses'  Noah,  and 
the  Chinese  Fohi,  to  be  the  same  person."! 

''Tile  first  king  of  China  was  Fohi;  and  as  I  have  before  observed 
that  Fohi  and  Noah  were  contemporaries  at  least,  for  there  are  many 
reasons,  from  the  Chinese  traditions  concerning  Fohi,  to  think  him 
and  Noah  the  same  person.  First,  they  say  Fohi  had  no  father,  i.  e. 
Noah  was  the  first  man  in  the  post-deluvian  world ;  his  ancestors  per- 
ished in  the  flood,  and  no  tradition  hereof  being  preserved  in  the 
Chinese  annals,  Noah,  or  Fohi,  stands  there  as  if  he  had  no  father 
at  all.  Secondly,  Fuhi's  mother  is  said  to  have  conceived  him  en- 
ttompassed  in  a  rainbow ;  a  conceit  very  probably  arising  from  the 
rainbow's  first  appearing  to  Noah,  and  tlie  Chinese  being  willing  to 
give  some  account  of  his  original.  Thirdly,  Fohi  is  said  to  have 
carefully  bred  seven  sorts  of  creatures,  which  he  used  to  sacrifice  to 
the  Supreme  Spirit  of  heaven  and  earth :  and  Moses  tells  us  that  Noah 
took  into  the  ark,  of  every  clean  beast  by  sevens,  and  of  the  fowls 
of  the  air  by  sevens;  and  after  the  flood  Noah  built  an  altar,  and  took 
of  every  clean  beast,  and  every  clean  fowl,  and  ofiered  burnt  offer- 
iags.  Fourthly,  the  Chinese  derive  the  name  of  Fohi  from  his  obla- 
tion; and  Moses  gives  Noah  his  name  upon  account  of  the  grant  of 
tJ)8  creatures  for  the  use  of  men,  which  he  obtained  by  his  ofi'ering. 
Lastly,  the  Chineso  history  supposes  Fohi  to  have  settled  in  the  pro- 
vince of  Xpusi,  which  is  the  northwest  province  of  China,  and  near 
to  Ararat,  where  the  ark  rested ."t 
*Sliuckforcl,  vol.  1,  p.  42.    flbid.  vol.  i,  p.  48.     :flbid.  vcl.  1.  p.  82. 


224  DEBATE. 

We  would  occupy  (said  Mr.  Can.pb;!  )  many  hours  in  the  produC' 
tion  of  such  documents  as  these,  -vhich  are  (he  mcst  ancient  in  the 
World,  ail  corrobcratiog  the  Mosaic  accouKt: — 

"Not  only  has  il  proved  impossible  to  overthrew  any  of  the  numer- 
ous facts  which  the  scriptures  record;  but,  on  ilie  contrary,  they  are 
confirmed,  in  a  very  strikmg  manner,  by  the  traditionary  accounts  of 
all  nations. 

"In  answer  to  Mr.  Hume's  assertion,  that  the  books  of  Moses  are 
"corroborated  by  no  concurring  testimony,"  Dr.  Campbell  replies — 
"As  little,  say  I,  invalidated  by  any  contradictory  testimony ;  and  both 
for  this  plain  reason,  because  there  is  no  human  composition  that  can 
be  compared  with  this  in  respect  of  antiquity.  But  though  this  book 
is  not  corroborated  by  the  concurrent  testimony  of  any  coeval  histo- 
ries, because,  if  there  ever  were  such  histories,  they  are  not  now 
extant;  it  is  not  therefore  destitute  of  all  collateral  evidence.  The 
following  examples  of  this  kind  of  evidence  deserve  some  notice. 
The  division  of  time  into  weeks,  which  hath  obtained  in  many  coun- 
tries, for  instance,  among  the  Egyptians,  Chinese,  Indians,  and 
northern  barbarians — nations  whereof  some  had  little  or  no  inter- - 
course  with  others,  and  were  not  even  known  by  name  to  the  He- 
brews— the  tradition  which  in  several  places  prevailed  concerning  the 
primeval  chaos  from  which  the  world  arose  —the  production  of  all 
living  creatures  out  of  water  and  earth,  by  the  efficacy  of  a  Supreme 
Mind — the  formation  of  man  last  of  all,  in  the  image  of  God,  and  his 
being  vested  with  dominion  over  the  other  animals — the  primitive 
state  of  innocence  and  happiness — the  subsequent  degeneracy  of 
mankind — their  destruction  by  a  flood,  and  the  preservation  of  one 
family  in  a  vessel.  Nay,  which  is  still  stronger,  I  might  plead  the 
vestiges  of  some  such  catastrophe  as  the  Deluge,  which  the  shells  and 
other  marine  bodies  that  are  daily  dug  out  of  the  bowels  of  the  earth, 
in  places  remote  from  the  sea,  do  clearly  exhibit  to  us.  I  might  urge 
the  traces,  -which  still  remain  in  ancient  histories,  of  the  migrations  of 
people  and  of  science  from  Asia,  (which  hath  not  improperly  been 
styled  ike  cradle  of  ilic  arts)  into  many  parts  both  of  Africa  and 
Europe.  I  might  plead  the  coincidence  of  these  migrations,  and  ©f 
the  origin  of  states  and  kingdoms,  with  the  time  of  the  dispersion  of 
the  posterity  of  Noah." 

"Respecting  the  division  of  time  into  ■weeks,  Dr.  Campbell  re- 
marks, "The  judicious  reader  will  observe,  that  there  is  a  great 
difference  between  the  concurrence  of  nations  in  the  division  of  time 
into  iceeks,  and  their  concurrence  in  the  other  periodical  divisions, 
mto  years,  months,  and  days.  These  divisions  arise  from  such  natural 
causes,  as  are  every  where  obvious ;  the  annual  and  diurnal  revolu- 
tions of  the  Sun,  and  the  revolution  of  the  Moon.  The  division  into 
weeks,  on  the  contrary,  seems  perfectly  arbitrary;  consequently,  its 
prevailing  in  distant  countries,  among  nations  which  had  no  commu- 
nication with  ono  another,  ajfords  a  strong  presumplion  that  it  must 
have  been  derived  fron)  some  tradition,  (as  that  of  the  creation)  which 
hath  been  older  than  the  dispersion  of  maykind  into  different  regions ," 


DEBATE.  2-25 

*^To  this  last  article  may  be  added,  that  the  Nviiole  of  the  fifteen 
aouthern  conste!Iati>»ns  yield  their  testimony  to  the  ten  first  chapters 
of  Genesis.  First,  the  constellation  of  the  Ship :  secondly,  the  Altar, 
with  its  vast  body  of  fire  and  smoke  ascending  near  the  triangle,  the 
jwjmarkable  Egyptian  symbol  of  Deity :  thirdly,  the  Sacrificer-  fourth- 
ly, the  Beast  about  to  be  sacrificed :  fifthly,  the  Raven :  sixthly,  the 
Cup  of  libation:  seventhly,  eighthly,  and  ninthly,  the  greater  and 
lesser  Dog,  and  the  Hare,  situated  so  near  to  Orion,  the  great  and 
iniquitous  hunter  both  of  men  and  beasts.  The  whole  of  the  remain- 
ing constellations  of  the  southern  hemisphere  are  composed  of  aquatic 
objects  or  animals,  and  may  be  considered  as  pointedly  allusive  to  a 
general  deluge. 

"Traditions  more  or  less  distinct,  which  coiToborate  the  facts  re- 
corded by  Moses,  and  which  prove  the  common  origin  of  mankind ;, 
are  found,  on  the  whole,  t  >  be  uniform  in  all  parts  of  the  world.  They 
have-not  only  been  verbally  handed  down,  but  have  subsisted  in  the 
religious  observances  and  practices  of  all  nations.  These  are  not 
confined  to  the  old  world,  but  extend  also  to  the  new.  The  first  dis- 
coverers of  America  observed  there  a  reverence  for  the  Sabbath,  and 
an  acquaintance  with  many  of  the  appointments  of  the  Mosaic  institu- 
tion, and  of  the  early  history  of  the  world.  "The  contents  of  some  of 
their  manuscripts  are  curious  in  a  high  degree.  One  is  a  cosmogony^ 
which  contains  a  ti-adition  of  the  mother  of  mankind  having  fallen 
from  her  first  state  of  happiness  and  innocence;  and  she  is  generally 
represented  as  accompanied  by  a  serpent.  We  find  also  the  idea  of  a 
great  inundation  overwhelming  the  earth,  from  which  a  single  family 
eseaped  on  a  raft.  There  is  a  history  of  a  pyramidal  edifice  raised  by 
the  pride  of  men,  and  destroyed  by  the  anger  of  the  gods.  The  cere- 
mony of  ablution  is  practised  at  the  birth  of  children.  All  these  cir- 
cumstances, and  many  more,  led  the  priests  who  accompanied  the 
Spanish  army  at  the  time  of  the  conquest,  to  the  belief,  that  at  some 
very  distarit  epocha,  Christianity,  or  at  least  Judaism,  had  been 
preached  in  the  new  continent.  I  think,  however,  says  IVIr.  Humboldt, 
I  may  affirm,  from  the  knowledge  we  have  lately  acquired  of  the 
sacred  books  cf  the  Hindoos,  that,  in  order  to  explain  the  analogy  of 
these  traditions,  we  have  no  need  to  recur  to  the  western  part  of  Asia, 
since  similar  traditions,  of  high  and  venerable  antiquity,  are  found 
among  the  f  -llowers  of  Brama,  and  among  the  Shamans  of  the  eastern 
Steppes  of  Tartary." 

"The  institution  of  sacrifice,  which,  to  Mr.  Hume  appeared  absurd, 
and  which  certainly  did  not  originate  from  what  is  called  the  light  of 
nature,  has  been  found  in  every  part  of  the  world. 

Whether  we  consult  the  religion  of  the  Greeks,  the  Goths,  or  the 
Hindoos,  we  every  where  meet  with  a  mediatorial  deity,  engaged  in 
combat  with  an  envenomed  serpent.  And  a  belief  that  the  place  of 
punishment  is  full  of  serpents,  equally  pervades  the  Gothic,  the  Per- 
sian, and  the  Hindoo  mythologies.  Can  any  one  imagine  that  such 
unlikely  combinations,  unaccountable  except  on  the  ground  of  a 
corpmon  descent  and  revelation  from  God,  for  instance,  that  of  a  Tri- 


220  DEBATE 

une  God,  could  have  accidentally  found  a  place  among  men  ongmally 
separate,  and  remote  from  each  other? 

"Traditions  have  been  traced  over  the  globe  of  the  creation — of  the 
Sabbath  day—of  Paradise — ftfthe  fall  of  man — of  the  serpent— of  the 
promised  iAlassiah— of  Cain  and  Abel— of  the  longevity  of. the  Patri- 
urchs — of  the  niuiiber  of  generations  between  Adam  and  Noah — of 
the  Deluge — of  the  dove  sent  out  by  Noah — of  the  rainbow  as  a  sign 
— of  the  number  of  persons  preserved  in  the  ark — of  Noah  and  his 
three  sons — of  the  Tower  of  Babel — of  Sodom  and  Gomorrah,  with  a 
variety  of  circumstances  respecting  these  particulars. 

*'The  great  tower  in  the  temple  of  Belus  at  Babylon,  is  supposed  to 
have  been  the  same  which  was  built  there  at  the  confusion  of  tongues. 
As  described  by  Strabo,  it  was  one  of  the  most  wonderful  works  in 
the  world.  x-Vlthough  it  fell  short  of  the  greatest  of  the  Egyptian 
pyramids,  (which  was  a  square  of  700  feet  on  every  side,  while  this 
was  but  of  000,)  yet  it  far  exceeded  it  in  the  height;  the  perpendicu- 
lar measure  of  that  pyramid  being  481  feet,  and  that  of  the  tower  600. 
It  is  particularly  attested  by  several  authors  to  have  been  all  built  of 
bricks  and  bitumen,  as  the  scriptures  tell  us  the  tower  of  Babel  was . 
Herodotus  says  that  the  going  up  to  it  was  by  stairs  on  the  outside, 
round  it.  When  Alexander  took  Babylon,  Calistbenes  the  philoso- 
pher, who  accompanied  him  thither,  found  they  had  astronomical 
observations  for  1903  years  backwards  from  that  time;  which  carried 
up  the  account  as  high  as  the  115th  year  after  the  flood,  which  was 
within  15  years  after  the  tower  of  Babel  was  built. 

Concerning  Sodom  and  Gomorrah,  Tacitus,  relates,  that  a  tradition 
still  prevailed  in  liis  days,  of  certain  powerful  cities  having  been  de- 
stroyed by  thunder  and  lightning ;  and  of  the  plain  in  which  they 
were  situated  having  been  burnt  up.  He  adds,  that  evident  traces 
of  such  a  catastrophe  remained.  This  historian  concludes  with  ex- 
pressing his  own  belief  in  this  awful  judgment,  derived  from  an 
attentive  consideration  of  the  country  in  which  it  was  said  to  have 
happened.  In  a  similar  manner  Strabo,  after  describing  the  nature 
of  the  lake  As-phaltis,  adds,  that  the  whole  of  its  appearance  gives  an 
air  of  probability  to  the  •prcvaiUng  tradition,  that  thirteen  cities,  the 
chief  of  which  was  Sodom,  were  once  destroyed  and  swallowed  up  by 
earthquakes,  tire,  and  an  inundation  of  boiling  sulphureous  water. 

''The  account  which  Lucian  (a  professed  scoffer  at  all  religions, 
who  lived  in  the  second  century,)  has  given  of  the  tradition  of  the 
flo(xl,  in  his  Dialogues,  is  as  follows:  Having  visited  the  temple  of 
'^lierapolis,  he  says,  "The  popular  story  is,  that  this  temple  was 
founded  by  Deucalion,  the  Scythian,  in  whose  time  the  great  flood 
is  said  to  have  happened.  I  was  no  stranger  to  the  account  of  it  by 
the  Greeks,  which  is  as  follows;  "Not  one  of  us  now  living  is  de- 
scended from  the  original  race  of  men,  who  all  perished ;  and  we, 
numerous  as  we  are,  are  no  other  than  a  second  race,  sprung  from 
Deucalion.  The  Aborigines,  we  are  informed,  were  apt  to  be  very 
arrogant,  full  of  mischief,  and  continually  transgressing  the  laws, 
inhospitable  to  strangers,  deaf  to  supplications,  and  would  say  or 


DEBATE.  ^7 

sweai*  anj^  tiling;  in  which  offences  they  were  overtaken  by  the 
severity  of  justice.  The  earth  on  a  sudden  opened  its  sluices,  heavy 
showers  of  rain  came  down,  the  rivers  swelled,  the  sea  rose  till  the 
waters  every  where  prevailed,  and  eveiy  mortal  was  drowned  except 
Deucalion  alone,  whose  discretion  and  piety  were  such,  that  he  was 
spared,  and  became  the  father  of  a  new  generation.  Having  a  large 
chest,  he  put  his  Avives  and  children  in  it,  and  then  went  into  it  him- 
.self;  which  was  no  sooner  done,  than  there  came  to  him  boars,  and 
horses,  Tind  lions,  and  serpents,  and  in  short  every  species  of  land 
animals,  all  in  pairs.  He  took  them  all  in;  and  Jupiter  had  ordered 
it  so,  that  they  neither  did  him  nor  one  another  the  least  injur)-,  but 
lived  and  sailed  together  in  perfect  hai-mony,  during  the  continuance 
of  the  flood,  all  in  the  same  chest."  This  I  was  told  by  the  Greeks. 
In  addition  to  which  the  Hierapolitans  relate,  that  a  large  chasm  was 
provided  in  their  country  to  absorb  the  water;  and  that  Deucalion, 
after  seeing  it  thus  disposed  of,  raised  altars,  aiid  built  a  temple  to 
Juno,  over  the  chasm.  It  was  but  a  small  hole  in  the  earth  when  1 
saw  it;  but  how  much  larger  it  might  have  been  formerly,  when  it 
held  so  much,  I  cannot  take  upon  me  to  say.  However,  as  a  proof  of 
what  they  advance,  water  is  brought  twice  in  the  year,  from  the  sea 
to  the  temple,  not  only  by  the  priests,  but  from  the  whole  country  far 
and  near,  by  Syrians,  Arabians,  and  great  multitudes  beyond  the 
Euphrates.  It  is  emptied  in  the  temple,  and  runs  into  the  opening 
below,  which,  small  as  it  is,  takes  in  such  a  quantity  as  is  truly 
arnazing.  This  it  seems  was  a  law  of  Deucalion,  to  perpetuate  the 
memory  of  his  deliverance  from  the  general  calamity." 

'•Various  Pagan  historians  speak  of  Moses,  the  lawgiver  of  the 
Jews:  Diodorus  Siculus  calls  him  a  man  of  most  superior  wisdom 
and  courage.  He  mentions  the  departure  of  Israel  from  Egypt;  of 
their  advancing  into  Palestine,  and  seizing  upon  a  number  of  cities, 
particularly  Jerusalem.  He  speaks  of  their  worship,  their  tribes,  their 
code  of  laws,  by  which  they  were  kept  separate  from  every  other 
people;  of  the  priesthood  appointed  in  one  family;  of  judges,  instead 
of  kings,  being  appointed  to  decide  all  controversies  among  them,  of 
the  superior  authority  being  vested  in  the  chief  priest ;  and  that  Moses 
concluded  the  volume  of  his  laws,  with  claiming  for  them  divine  in- 
spiration. Strabo  also  mentions  various  particulars  respecting  Moses. 
Eupolimus  likewise  celebrates  him  as  being  the  first  wise  man,  and 
the  inventor  of  letters,  which  the  Phoenicians  received  from  the  Jews, 
and  the  Greeks  from  the  Phoenicians." 

Friday  forenoon,  Vith  April,  1829. 
Mr.  Owen  rises. — 
My  friends — Mr.  Campbell  put  to  me  yesterday  one  or  two  ques- 
tions, to  v.hich  he  requested  a  reply.  One  of  these  questions  was, 
Whether  I  -believed  in  the  testimony  of  history?  Now  I  believe  the 
historical  flict  recorded  in  Roman  history,  that  Cesar  conquered 
Pompey,  and  that  Cesar  was  assassinated  in  the  senate  iiouse ;  and 
I  believe  a  certn,in  number  of  the  prominent  and  leading  facts  of  all 


228  DEBAtE. 

histories  which  seem  to  be  generally  attested,  and  upon  what  k 
deemed  the  best  authority  that  can  be  obtained,  when  not  opposed  by 
the  divine  laws  of  hunian  nature.  But  I  do  not  believe  much  of 
the  details  of  either  profane  or  sacred  history.  I  know  how  difficult 
It  is  for  individuals  to  go  away  from  this  meeting  and  relate  facts 
precisely  as  they  occurred  here.  Then  what  degree  of  faith  can  we 
have  in  narratives  put  upon  record  many  years  after  the  facts  which 
ihey  relate  are  said  to  have  happened,  and  every  conceivable  oppor- 
tunity and  motive  to  falsify  them?  I,  therefore,  believe  but  few  of 
the  facts  related  in  history,  where  the  historian  attempts  to  penetrate 
into  the  motive  of  the  actors;  for  almost  all  the  proceedings  of  men 
have  been  secret  measures,  of  the  real  motives  to  the  performance  of 
which  the  public  knew  nothing,  or  were  grossly  deceived.  I  know  of 
nothing  more  fallacious  in  its  nature  than  history,  sacred  or  profane ; 
and  when  opposed  to  the  known  laws  of  nature,  their  testimony,  how- 
ever testified,  is  of  no  value  whatever.  It  is  a  sure  sign,  v/hen  these 
are  received  Avith  authority,  that  early  erroneous  impressions  have 
not  been  obliterated. 

Mr.  Campbell's  next  question  to  me  was,  What  is  a  fact?  I  re- 
plied, that  a  fact  was  any  thing  which  exists.  Mr.  Campbell  says 
that  it  is  not  a  fact  that  he  has  two  eyes ;  but  it  surely  is  a  fact  that  he 
has  two  corporeal  eyes.  It  may  be  a  fact  with  regard  to  our  mental 
vision  that  we  may  not  have  two  eyes;  for,  most  unfortunately  for 
many  of  us,  we  have  not  yet  been  enabled  to  see  with  more  than 
half  an  eye. 

Some  gentleman,  to  me  unknown,  has  handed  me  a  note,  which  I 
will  read:- — 

"J/r.  Ov:cn — Was  man  originally  created  or  uncreated?'''* 
Now,  my  friends,  when  I  can  answer  this  question,  I  can  answer 
every  other  of  a  similar  mysterious  nature.  I  do  not  know  whether 
an  original  man  was  created  or  not.  And  1  do  not  think  it  is  of  much 
consequence  to  any  of  us  that  we  should  know  the  fact.  As  soon  as 
we  shall  have  facts  to  enable  us  to  form  a  rational  conjecture  upon 
this  topic,  it  will  be  time  enough  to  discuss  it. 

Yesterday  I  was  obliged  to  conclude  my  address  in  the  midst  of  my 
endeavors  to  explain  to  you  the  facts  which  compel  me  to  believe  that 
the  religions  of  the  world  are  the  cause  of  almost  all  its  sufferings. 
The  sufferings  produced  by  religion  arc  ajl  those  which  emanate  from 
falsehood,  deceit,  and  hypocrisy,  from  poverty,  and  from  disunion 
arising  from  a  difference  of  feelings,  opinions,  and  interests.  But 
the  sufferings  arising  from  these  causes,  the  genuine  fruit  of  all  re- 
ligions, are  tolerable  appli'^able  to  the  common  affairs  of  life.  But 
not  so  when  compared  with  the  miseries  experienced  by  so  many 
human  beings  from  a  disappointment  of  the  affections,  or  from  a  deep 
conviction  that  they  are  not  sound  in  the  true  faith  ;  and  that,  from  the 
advanced  state  of  their  minds  in  a  knowledge  of  some  fiicts,  it  is 
impossible  to  become  so.  And  thus,  with  the  fear  of  hell  and  eternal 
punir^hmcnt  continually  before  their  eves,  they  are  made  as  misei'able 
ffs  human  nature  can  endure  tliis  side  of  madness;  or,  until  afer  many 


DEBATE.         ^  229 

yearg  of  suffering,  insanity  comes  to  the  relief  of  their  nature — for  «a 
wounded  conscience  who  can  bear?"  All  these  sufferings  are  pro- 
duced solely  by  religion;  and  if  you  wish  details  of  the  overwhelm- 
ing afflictions  arising  from  a  system  which  exacts  a  compulsory 
belief,  I  will  refer  you  to  the  proceedings  on  the  subject  of  religious 
belief  in  the  early  ages — to  the  horrors  of  the  Inquisition — to  the 
burnings  which  have  taken  place  in  Christendom,  even  in  England— 
and  to  the  numerous  receptacles  for  mad  persons,  to  be  found  at  this 
day,  in  every  part  of  the  civilized  world:  to  say  nothing  of  the 
annual  murders  perpetrated  under  the  chariot  wheels  of  Juggernaut, 
or  upon  the  funeral  pile  of  the  Suttee.  In  the  course  of  my  travels  I 
have  uniformly  taken  occasion  to  inquire  of  the  superintendents  of 
lunatic  asylums  what  was  the  most  fruitful  source  of  insanity;  end 
they  have  invariably  informed  me  that  it  was  over-excitement  of  mind 
on  the  subject  of  religion — that  religious  insanity  constituted  by  far 
the  most  numerous  class  of  cases.  In  reply  to  the  question,  What 
was  the  next  most  fruitful  source  of  mental  alienation?  they  have  told 
nie  that  it  was  the  disappointment  of  the  affections.  Such  have  been 
ihe  consequences  of  attempting  to  compel  men  to  think  that  they 
were  culpable  on  account  of  their  thoughts,  belief,  and  opinion;-, 
never  yet  under  the  control  of  their  will,  or  for  their  likings  or  dis- 
likings  towards  their  fellow-creatures,  which  were  equally  forced 
upon  them  by  the  laws  of  their  nature.  Many  in  this  assembly  have, 
I  doubt  not,  experienced  grievous  suffering  in  consequence  of  having 
been  trained  in  these  pernicious  errors ;  whereas,  had  you  been  train 
ed  to  have  rational  views  upon  these  siihjects,  you  would  just  as  soon 
have  thought  of  tormenting  yourselves  because  you  were  not  six  feet 
liigh.  There  is  just  as  much  reason  and  common  sense  in  attempting 
to  compel  men  and  women  to  be  of  the  same  height,  as  to  endeavor  to 
make  them  think  and  teel  alike  upon  subjects  not  resting  upon  certain 
and  unchanging  facts, 

I  have  only  laid  before  you  a  (e-w,  out  of  the  innumerable  reasons 
•which  might  be  adduced  to  prove  that  the  religions  of  the  world  have 
been  the  real  cause  of  the  vice,  disunion,  and  unhappiness  which  now 
pervade  society;  and  that  it  has  been,  mediately  or  immediately,  di- 
rectly or  indirectly,  the  real  cause  of  all  the  evils  with  which  the 
human  race  has  been  afflicted.  We  come  uov/,  my  friends,  to  the 
fourth  division  of  our  subject,  which  is,  if  I  recollect  aright,  that  "the 
errors  in  which  all  religions  are  foundedj  are  the  real  cause  which 
now  prevents  the  establishment  over  the  earth  of  a  society  of  virtue, 
of  intelligence,  of  charity  in  its  most  genuine  sense,  and  of  sincerity 
and  kindness  among  the  whole  human  family."  And,  my  friends,  if 
religion  be  the  only  obstacle  to  such  a  happy  consummation  as  this,  it 
is  surely  high  time  that  this  obstacle  were  removed.  '■'■What  is  tvriue?^ 
is  another  question  which  has  been  put  to  me.  Virtue,  my  friends, 
according  to  the  best  idea  I  can  form  of  it,  is  that  course  of  conduct 
which  promotes  most  effectually  the  happiness  of  man  individually 
and  collectively;  and  vice  is  that  course  of  conduct,  which,  by  tiie 
laws  of  man's  nature,  tends  to  keep  him  in  ignorance  and  to  rendet 
80 


230  ~  DEBATE. 

him,  individually  and  collectively,  unhappy.     Now  the  whole  course 
of  my  reading,  reflection,  and  observation — of  my  knowledge  of  man, 
derived  from  extensive  travel  and  observation  of  the  animal  man  in 
.his  various  p/m^es,  and  from  intimate  communication  and  interchange 
of  intelligence  with  the  first  minds  I  have  been  able  to  meet  with — all 
these  reas^^  n -3  concur  to  impress  upon  my  mind  a  resistless  conviction 
■  that  the  only  barriers  now  existing  in  the  way  oftlie  establishment  of  a 
virtuous,  happy,  and  rapidly  progressive  state  of  society,  are  ',he  re- 
ligions now  taught  in  the  world.     Tome  it  appears  the  essence  of 
filly  to  suppose  that  there  can  be  real  virtue  among  a  people  taught  to 
Relieve  that  they  have  the  power  of  controlling  their  belief,  and  of 
liking  and  disliking  at  their  will.     These  two  errors,  so  long  as  they 
remain  the  paramount  circumstance  in  foi-ming  thp  mind  and  feelings 
of  the  human  race,  must  ever  present  an  impassalde  barrier  to  our 
progress  in  the  paths  of  virtue;  nay,  whi'e  these  errors  continue  to  be 
impressed  on  the  infant  mind,  real  virtue  must  remain  hidden  from 
!nan.     These  two  pernicious  errors  engender  ail  falsehood,  deception, 
and  hypocrisy.     These  are,  indeed,  the  natural  and  necessary  fruit 
of  the  tree — and  where  there  is  falsehood  and  deception,  there  can  be 
jio  virtue;  and  where  these  errors  exist,  truth  cannot  be  known;  and, 
in  consequence,  your  present  state  of  society  is  built  altogether  upon 
iklsehood  and  deception.     Where  there  is  disunion  of  feeling  and 
sentiment  there  can  be  no  more  than  the  appearaace  of  virtue;  and 
religion  compels  you  to  imbibe,  at  a  very  early  age,  the  sole  cause  of 
this  disunion  of  sentiment  and  feeling,  and  to  regard  it  as  a  virtue. 
When  and  where  has  there  ever  been  harmony  and  unison  of  opin- 
ion on  the  subject  of  religion?     So  well  is  this  understood  amongst 
the  most  enlightened  and  refined  circles  of  society,  that  they  have  ta- 
citly entered  into  a  convention  never  to  broach  the  subject  of  religion, 
so  well  is  it  known  to  the  intelligent  and  beet  educated  part  of  the 
European  population,  that  the  discussion  of  religious  topics  tends,  for 
the  time,  to  render  the  parties  beside  themselves  or  partially  insane. 
They  generally  establish  it  as  one  of  the  rules  in  their  learned  socie- 
ties, for  the  improvement  of  the  Jiuman  mind  in  real  knowledge,  that 
religion  shall  not  be  introduced.  In  those  minds  in  which  there  is  not 
a  pure,  a  genuine  or  universal  charity,  derived  from  a  clear  and  dis- 
tinct knowledge  of  the  laws  of  human  nature;  which  excludes  not  a 
single  individual  of  the  human  family,  from  our  kind  feelings  for  their 
happiness,  theri>  can  be  no  virtue.    And  where  is  the  religion  that  does 
not  in  its  immediate,  direct,  and  necessary  tendency,  steel  the  heart  of 
man  against  the  admission  of  this  universal  charity  ?     I  can  command 
no  language  sufPciently  expressive  of  the  sti-ength  of  my  conviction, 
that  religion  locks  up  the  heart  of  man  and  renders  it  impenetrable  to 
the  rocejition  of  a  single  charitable  feeling  for  those  who  are  opposed 
to  their  religion,  or  most  ennobling  sentimentare  notmaterially  injured 
by  it.  To  what  country  shall  I  betake  myself,  in  order  to  find  true  chari- 
ty, which  is  the  most  rational,  amiable,  and  beneficial  quality  of  human 
nature?   Has  it  ever  been,  even  up  to  the  present  hour,  allowed  fair 
play?    Had  it  not  beea  checked  in  the  Ixid  by  religion^ it  would  have, 


DEBATE,  231 

been  the  most  natural  and  the  most  general  attribtite  of  human  char- 
acter.    But  as  the  character  of  man  has  been  farmed  by  the  religions 
of  the  world,  is  this  pure  charity,  or  even  the  semblance  of  it,  to  be 
lound  in  Europe,  Africa  or  America?     I  have  sought  for  it  every 
where  as  the  pearl  above  all  price,  but  no  where  can  I  find  it,  or  even 
trace  a  faint  resemblance  to  it.     I  have  long  since  abandoned  the 
search,  for  to  find  it  where  any  religion  prevailed,  I  discovered  was 
utterly  hopeless.     This  divine  charity,  to  be  derived  only  from  an 
accurate  knowledge  of  the  laws  of  human  nature,  never  has  existed  as 
a  virtue  to  any  people  from  the  beginning  of  time.    How  was  it  to  be 
produced?     Can  doctrines  which  teach  that  man  can  believe  or  dis-^ 
believe,  love  or  hate  at  pleasure,  teach  charity  ?    To  expect  the  tree  of 
religion,  my  friends,  to  produce  the  fruit  of  charity,  were  just  as  irra- 
tional as  to  expect  "figs  from  thorns, or  grapes  from  thistles,"     There 
can  be  no  real  virtue,  where  there  is  not  kindness  and  aftection  exist- 
ing amongst  the  population — but  where  shall  we  look  for  this?     The 
Society  of  Friends  have  made  the  nearest  approximation  to  it  that  I 
have  yet  seen — but  have  they  been  able  to  attaio  to  this  indispensable 
pre-requisite,  for  virtue  and  social  happiness?  No,  my  friends,  with 
the  most  ardent  desire  on  their  parts,  the  Society  of  Friends  have  not 
been  able  to  attain  this  happy  state  of  individual  and  social  feeling. 
They  have  failed  entirely,  and  why  ?    Because  there  can  be  no  real 
affection,  kindness  or  benevolence  of  feeling,  amongst  the  members  oi 
any  class,  sect  or  party,  who  are  trained  in  the  notion  that  they  can 
believe  or  disbelieve,'like  or  dislike  at  will.     No,  to  search  after  a 
virtuous  population,  whilst  these  pernicious  and  fundamental  errors 
are  taught  to  the  people,  will  be  only  to  waste  our  time.     Then,  ni\ 
friends,  if  you  really  wish  to  be  virtuous,  and  to  have  kind  and  aflcc- 
donate  feelings  one  towards  another;  to  acquire  the  feelings  of  a  pure 
and  genuine  charity,  that  shall  perpetually  exclude  from  your  bosoms 
every  unpleasant  and  unkind  feeling  towards  any  of  your  brethren 
of  the  human  family;  the  very  first  step  that  you  must  take  is  to 
discard  and  to  reject  all  the  religions  of  the  world,  together  with  all 
those  errors  which  these  religions  have  forced  into  your  minds.    When 
you  can  effect  an  amalgamation  between  oil  and  water,  you  may  ex- 
pect to  find  real  virtue  and  religion  co-existed  in  the  same  people.     A 
population  virtuous,  and  at  the  same  time  religious,  never  has  existed ; 
and  if  I  know  any  thing  of  the  constitution  of  human  nature,  never  will 
exist.     And  as  to  our  progress  in  improvement  in  intelligence  in  other 
matters,  it  has  been  made  unaided  by  system  in  opposition  to  the 
established  and  prevalent  systems  of  religion  in  the  place  where  the 
improvements  were  made.     Religions  m  general  set  no  value  upon 
real,. or  what  they  term  worldly  knowledge. 

Amongst  every  population  over  the  world,  in  which  any  religion  has 
acquired  the  full  ascendency  over  the  minds  of  the  people,  there,  as  a 
necessary  consequence,  have  young, old,  and  middle  aged  been"  plung- 
ed in  the  darkest  night  of  ignorance.  How  indeed  is  it  possible,  that 
religion  and  intelligence  ever  can  exist  together?  The  one  has  its 
.source  in  the  wildest  fancies  of  a  romantic  and  overstrained  irnagin5> 


^33  DEBAl'K 

lion — the  other  is  derived  from  fnct,  and  is  founded  in  real  knowledge . 
und  discoverable  only  by  the  clear  li^sht  of  natural  revelation.  If  the 
Christian  religion  had  not  induced  and  sustained  and  continued  the 
.dark  ages,  as  they  are  called,  how  different  would  have  been  the  state 
of  the  world,  during  that  period,  from  what  we  learn  from  history  it  has 
been  and  from  our  experience  it  is  now?  Why,  my  friends,  ander  a 
rational  system,  founded  on  the  obvious  laws  of  nature,  it  v/ill  be-easy 
in  practice  to  give  more  knov/ledgc  requisite  to  happiness  to  a  popula- 
tion in  teu  years  to  come,  than  the  world  has  been  permitted  to  acquire, 
in  the  last  two  thousand  years.  If,  therefore,  we  are  ever  to  become 
a  people  truly  intelligent,  our  first  preliminary  step  must  be  to  discard 
all  religions  and  the  incalculable  errors  of  every  description  which 
they  have  ejigendered.  It  is  religion,  my  friends,  which  destroys  all 
fcXir  reasoning  faculties,  and  conjures  up  phantoms  to  affright  and  coi>- 
found  all  the  human  faculties.  Were  it  not  f  jr  the  degrading  and  de- 
basing effects  of  the  various  religions  of  the  world,  bowing  down  the 
minds  of  mankind  to  receive  the  teachings  of  a  few  ignorant  mortals, 
who  pretend  to  instntct  them  in,  to  them,  inconceivable  heavenly  mys- 
teries, children  by  the  time  the}'  arrive  at  the  age  of  ten  years, 
might  wir.h  ease  to  their  instructers,and  great  delight  to  themselves^be 
trained  to  the  acquisition  of  more  knowledge  than  is  at  present  possess^, 
ed  by  any  priest  or  all  the  priest?^  in  the  world.  Then,  my  friends, 
we  come  next  to  that  charity  which  it  is  necessary  to  possess  in  de- 
vising a  system  for  the  education  of  children;  and  the  only  barrier 
that  1  know  of,  to  the  introduction  of  the  most  necessary  charity,  is 
relijoion.  But  so  long  as  religiou  is  tnkvratetl,  this  charity  also,  can 
find  no  resting  place  upon  earth. 

Mr.  CAMrBELL  rises — 
"A  copious  history  of  the  Jewish  legislator  is  given  by  Antapanus, 
in  which  ths  oppression  of  the  Israelites;  the  flight  of  Moses  into 
Arabia,  and  his  subsequent  marriage;  a  circumstance  similar  to  that 
of  the  burning  bush;  his  divine  commission  to  deliver  his  country- 
men; the  transformation  of  his  rod  into  a  serpent;  the  various 
plagues  of  Egypt,  the  spoiling  of  the  Egyptians;  the  passage  through 
the  Red  Sea;  the  destruction  of  Pharaoh  and  his  host;  and  the  sup- 
port of  the  Israelites  by  manna  in  the  wilderness,  are  all  mentioned, 
lie  is  further  said  to  have  been  the  person  whom  the  Greeks  call 
lyiuseus,  the  preceptor  of  the  celebrated  Orpheus.  The  same  author 
asserts  that  the  passage  of  the  Israelites  through  the  Red  Sea  was 
not  unknown  to  the  Ileliopolitans,  who  gave  the  following  account  of 
that  supernatural  transaction.  "The  king  of  Egypt,  as  soon  as  the 
Jews  had  departed  from  his  country,  pursued  them  with  an  immense 
army,  bearing  along  with  him  the  consecrated  animals.  But  Moses 
Iiaving,  by  the  divine  command,  struck  the  waters  with  his  rod, 
they  parted  asunder,  ainl  affjrded  a  free  passage  to  the  Israeliten. 
The  Egytians  attempted  to  follow  them,  when  lire  suddenly  flashed 
in  their  faces,  and  the  sea,  returning  to  its  usual  channel,  brought  a 
universal  destruction  upon  their  whole  army.'* 


DEBATE.  233 

«'The  circumstance  of  the  Egyptians  being  struck  with  lightning, 
as  well  as  being  overwhelmed  by  the  waves,  is  mentioned  ui  the  ITth 
Psalm,  although  unnoticed  in  the  Pentateuch. 

"Diodorus  Siculus  relates,  that  the  Ichthyophagi,  who  lived  near 
the  Red  Sea,  had  a  tradition  handed  down  to  them  through  a  long  line 
of  ancestors,  that  the  whole  bay  was  onCe  laid  bare  to  the  very 
bottom,  the  waters  retiring  to  the  opposite  shores;  and  that  they 
afterwards  returned  to  their  accustomed  channel  with  a  most  tremen- 
dous revulsion. 

"Even  to  this  day,  the  inhabitants  of  the  neighborhood  of  Corondel 
preserve  the  remembrance  of  a  mighty  army  having  been  once 
drowned  in  the  bay  which  Ptolemy  calls  Clysma. 

"The  very  country  where  the  event  is  said  to  have  happened,  in 
some  degree  bears  testimony  of  the  accuracy  of  the  Mosaical  narra- 
tive. The  scriptural  Ethen  is  still  called  Etti.  The  wilderness  of 
Shur,  the  mountain  of  Sinai,  and  the  country  of  Paran,  are  still 
known  by  the  same  name;  and  Marah,  Elath,  and  il/irfm/i  are  still 
familiar  to  the  ears  of  the  Arabs.  The  grove  of  Elim  yet  remains, 
and  its  twelve  fountains  have  neither  increased  nor  diminished  since 
the  days  of  Moses. 

"The  names  which  are  assigned  by  Moses  to  eastern  countries  and 
cities,  returned  to  them  immediately  from  the  patriarchs,  their  origin- 
al founders  are  for  the  most  part  the  very  names  by  which  they 
were  anciently  known  all  over  the  East;  many  of  them  were  after- 
wards translated,  with  little  variation,  by  the  Greeks,  into  their 
sj^stems  of  geography.  Moses  has  traced  in  one  short  chapter,  all 
the  inhabitants  of  the  earth,  from  the  Caspian  and  Persian  seas  to 
extreme  Gades,  to  their  original,  and  recorded  at  once  the  period  and 
occasion  of  their  dispersion. 

"The  late  Sir  William  Jones  has  very  satisfactorily  traced  tho 
origin  of  ail  the  people  of  the  earth  to  the  three  roots,  Shem,  Hani, 
and  Japheth;  according  to  the  account  given  in  the  10th  chapter  of 
Genesis.  The  fact  mentioned  by  him  is  worthy  of  remark,  that  the 
first  dynasties  of  Peruvian  kings  are  dignified  exactly  as  those  of 
Lidia  are,  by  the  name  of  the  Sun  and  Moon. 

'*Sir  William  Jones  has  shown,  that  the  traditions  of  the  present 
heathen  nations  of  Asia  are  not  of  more  ancient  authority  than  the 
traditions  of  the  ancient  nations  of  Asia  and  Europe. — "States  and 
empires,"  he  says,  "could  scarcely  have  assumed  a  regular  form  till 
fifteen  or  sixteen  liundred  years  before  the  christian  epoch;  and  for 
the  first  thousand  years  of  that  period  we  have  no  history  unmixed 
with  fable,  except  that  of  the  turbulent  and  variable,  but  eminently 
distinguished  nation  descended  from  Abraham. 
.  "The  Chinese  themselves  do  not  pretend  that  any  historical  monu- 
ment existed  among  them,  in  the  age  of  Confucius,  more  ancient 
than  1100  years  before  the  christian  epoch. 

"The  dawn  of  true  Indian  history  appears  only  three  or  four  centu- 
ries before  the  christian  era ;  the  preceding  ages  being  clouded  by 
allegory  or  fable." 

20* 


234  DEBATE 

"Truth  is  always  consistent  with  itself,  and  acquires  an  accessioij 
of  evidence  from  every  thing  with  which  it  stands  connected.  It  is 
not  only  beyond  the  power  of  perverted  ingenuity  and  learning  to 
invalidate  the  truth  of  the  facts  recorded  in  the  earlier  parts  of  the 
scriptural  history,  but  they  arc  confirmed  by  the  traditions  of  all 
nations  in  a  manner  the  most  indubitable."* 

We  have  now,  we  presume,  exhausted  your  patience  on  this  dry 
but  still  interesting  part  of  the  argument.  We  predicate  nothing  on 
these  documents  further  than  this,  that,  so  ftir  as  the  antiquities  of 
nations  have  descended  to  us,  there  is  corrobarative  evidence  of  the 
Mosaic  account,  and  not  a  single  testimony  against  it. 

There  is  more  absurdity  in  my  friend's  last  address  than  could, 
perhaps,  be  disproved  in  a  week.  I  have  enumerated  fifty-four  dis- 
tinct assertions  adduced  in  his  last  address,  and  in  the  same  space  of 
time  ^  could  utter  lilly-lbur  entirely  distinct  from  my  opponent's. 
njt  what  Avould  be  the  results,  what  the  convictions  arising  from, 
such  a  style  of  disputation.  If  this  is  to  pass  for  argument,  demon- 
sfraiion,  or  proof  among  the  sceptics,  I  think  their  case  is  indeed 
irremediable.  Men  do,  indeed,  talk  of  reason^  and  eulogize  her^ 
a)id  compare  her  with  Christianity ;  but  I  have  uniformly  remarked 
that  sceptics,  after  a  few  compliments  to  their  goddess  at  the  thresh- 
h-Ad,  afterwards  treat  her  with  great  neglect.  I  had  intended  to-day 
t.>  present  a  recapitulation  of  my  argument,  and  of  my  opponent's 
also;  but  on  examination  I  could  not  find  that  he  had  advanced  a 
single  new  idea.  I  could  discover  nothing  but  what  he  has  already 
more  than  once  presente '.  Tie  has  only  given  us  another  revisal  of 
ins  divine  code.  In  reiteratiiig  this  code  he  did,  I  acknowledge,  pass 
a  few  compliments  upon  the  general  character  of  man.  We  have 
!)een  told,  among  other  things,  that  we  have  not  rational  faces;  that 
fh^re  are  few  indices  or  proofs  of  any  sort  of  reasoning  powers  ex- 
hibited in  any  christian  community  ■  and  to  christian  communities 
lie  ascribes  all  the  vices  of  the  world.  For  what  purpose  should  I 
attend  to  su'-h  a  style  of  argument?  No  good  could  result.  By 
recognizing  it  as  worthy  of  notice  I  should  be  deprived  of  opportunity 
fo  advance  a!;y  good  arguments  in  favor  of  Christianity,  On  Mr. 
♦  )wen's  principles  he  can  commit  no  sin  against  decorum  or  any 
thing  else.  He  cannot  recognize  any  being  taking  cognizance  of  his 
motives  against  whom  he  can  sin.  He  acknov/ledges  no  responsi- 
bility to  any  tribunal,  none  to  the  moderators,  none  to  the  audience. 
Upon  his  own  principles  he  cannot  sin,  and  is,  therefore,  incapable 
of  conviction  upon  our  premises. 

Yesterday  we  were  told  that  we  were  neither  more  nor  less  than 
more  particles  of  matter,  consequently  that  there  is  no  such  thing  as 
I'ither  virtue,  religion,  or  morality,  in  the  common  acceptation  of 
Miose  terms.  I  know  that  the  terins  heave)},  divine  law,  religion, 
rirtue,  and  moraUti/,  are  occasionally  used  by  Mr.  Owen.  But  in 
what  sense  or  application  he  uses  them  are  not  known.  We  have 
call'^d  upon  him  repeatedly  for  a  definition  of  these  terms.  Surely 
•lIaWa\",'g  EvldeiKes,  vol.  p.  179— -194. 


DEBATE  233 

u  mitst  be  known  to  Mr.  Oven  that  in  argument  definitions  must, 
be  settled.  Now  I  would  ask  this  a-idience  if  they  have  any  idea  of 
what  Mr.  Owen  means  by  virtuet  What  are  his  ideas  of  virtue? 
What  virtue  can  a  being  who  is  a!loge*hei'  material  possess?  Why, 
he  tells  us  that  it  is  to  pay  a  just  regard  to  car  passions  and  fee'ings,' 
or,  in  other  words,  that  a  virtuous  course  is  that  which  secures  to  ua 
the  greatest  amount  of  animal  enjoynien*.  So  that  virtue,  with  Mr.^ 
Owen,  is  nothing  more  than  a  new  name  for  appetite  gratified,  and 
his  morality  is  nothing  more  than  the  capacity  to  minister  to  animal 
enjoyment.  This  is  most  unquestionably  what  Mr,  Owen  means  by 
virtue  and  morality. 

In  regard  to  the  term  fact  Mr.  Ow^en  repeats  that  "any  thing  which 
exisls  is  fact.''''  Now  I  believe  I  hold  mere  verbal  criticism  in  as 
slight  regard  as  most  men,  but  by  this  loose  method  of  defining  terms 
and  using  them,  it  is  impossible  ever  to  arrive  at  a  logical  conclusion. 
We  asserted  yesterday  that  whatever  is  done  is  a  fact ;  but  that  nothing 
which  is  not  done  can  be  called  a  fact — this  I  afiinn  is  the  true  im- 
port of  the  term.  In  common  parlance  we  use  this  and  other  terms 
vaguely,  but  when  we  come  to  logical  and  philosophical  discussion 
this  will  never  do.  If  it  be  necessary  in  mathematics  to  have  a  strict 
definition  of  our  terms,  it  is  equally  necessary  here,  \Miat  is  the 
difference  between  a  fact,  a  truth,  an  opinion,  and  a  belief?  Why^ 
there  is  just  as  distinct  a  meaning  annexed  to  these  terms  in  my  mind 
as  to  the  eye,  the  ear,  or  any  other  organ  or  member  of  the  hitman 
body.  The  term  truth  is  the  most  general  and  comprehensive  of  all^ 
We  have  logical  and  mathematical  truth?,  and  so  on  through  the  whole 
circle  of  the  sciencs;  and  it  means  no  more  than  a  coexistence  and 
consentaneousness  with  the  thing  of  which  it  is  affirmed.  When  facts 
are  called  stubborn  things  which  are  to  revolutionize  tlie  world,  it  is 
surely  necessary  that  we  should  understand  the  import  of  the  term, 
Jbut  here  we  are  at  issue — i\Ir.  Owen  says  a  fact  is  that  which  exists; 
on  the  other  hand,  we  affirm  that  a  f  ict  is  that  which  is  done.  Now, 
according  to  Mr.  Owen's  definition  every  thing  that  lias  any  existence 
real  or  imaginary,  is  a  fact.  If  a  house  is  composed  of  fifty  th<Aisand 
bricks,  it  is  composed  of  fifty  thousand  facts!  It  is  irueih^xX.  1  have 
fwoeyes;  but,  iu  the  legitimate  use  of  terms,  it  is  not  a  fact.  It  is 
a  fact  that  Mr.  Owen  has  addressed  j'ou;  that  he  has  exhililed  his 
twelve  laws  several  times;  expounded  and  applied  them.  But  their 
existence  upon  that  paper  is  not  a  fact.  It  is  a  fcct  that  they  were 
written,  read,  and  explained;  because  all  these  things  were  done.. 
Historic  facts  are  those  which  have  been  done  in  former  times,  and 
put  upon  record. 

After  my  opponent's  definition  of  the  Xermfact,  he  was  pleased  to 
uclmit  that  he  had  some  credulity ;  that  he  believed  that  Julius  Cesar 
was  assassinated  in  the  Capitol,  and  that  this  same  Cesar  conquered 
Pompey.  He  also  admitted  that  he  believed  some  other  fiicts  in 
Roman  history.  He  believes  in  the  existence  of  an  inquisition,  of 
th"  cruel  persecutions  of  the  Puritans,  and  he  believes  in  the  prac- 
ticability of  instituting  a  nev,*  social  system  which  is  to  revoiulionize 


230  DEBATE, 

the  world :  these  ate  facts  which  he  says  he  believes.  Now  take  the 
most  notoi-ious  of  these  facts — viz.  that  Cesar  was  assassinated  in 
the  seiiate  Jiouse,  and  let  him  produce  the  evidence  on  which  his 
belief  rests.  I  say,  let  him  produce  the  historic  evidence  on  which 
he  rests  his  belief  in  this  fact ;  and  I  will  produce  a  hundred  fold 
more  historic  evidence  of  every  species  to  prove  that  Jesus  Christ, 
rose  from  the  dead . 

My  friend  is  himself  a  striking  contradiction  to  his  whole  doctrine 
of  circumstances,  because  we  see  him  before  us  such  a  being  as  it  is 
impossible  his  circ  nnsiances  could  ever  have  formed.  His  views, 
sentiments,  feelings,  and  whole  course  of  conduct  are  antipodes  to 
those  of  men  reai-ed  and  trained  under  circumstances  of  the  same 
character  with  his  own.  What,  I  shrvuld  like  to  be  informed,  haa 
differed  Mr.  Owen  from  his  neighbors?  He  has  asserted  that  our 
faith  is  entirely  involuntary,  and  that  our  volitions  have  nothing  to 
do  with  our  belief;  but  he  has  just  shown  you  that  he  disbelieves  his 
own  sixth  law.  He  has  the  most  voluntary  kind  of  faiih  I  ever  knew, 
He  wills  t'j  believe  all  history  that  reflects  any  stigma  upon  nominal 
christians — the  cruelties  and  persecutions  practised  by  pretended 
disciples  of  him  who  prohibited  all  violence,  cruelty,  and  revenge;  he 
wills  to  believe  certain  matters  of  fact  from  Roman  history.  The 
rest  he  wills  to  disbelieve. 

The  reason  why  I  have  not  replied  to  the  calumnies  cast  by 
Mr.  Owen  upon  the  Christian  religion,  is,  because  we  thought 
them  unworthy  of  a  reply.  But  Mr.  Owen  ought  to  come  to  close 
quarters,  armed  with  the  artillery  of  his  twelve  facts.  In  order  to 
bring  Mr,  Owen  to  close  quarters,  I  presented  him  with  a  written 
outline  of  my  exceptions  to  some  of  his  most  important  facts,  or 
laws  of  human  nature,  or  whatever  he  may  prefer  to  call  them.  This 
paper  Mr.  Owen  has  not  condescended  to  notice.  I  shall,  therefore, 
take  the  liberty  to  read  it  to  you  in  order  that  you  may  judge  for  your- 
selves whether  it  merits  the  contempt  with  which  it  has  been  treated. 
You  will  then  judge  whether  Mr.  Owen,  as  a  philosopher,  is  not 
bound,  and  especially  on  the  ground  he  has  assumed,  to  discuss  the 
merits  of  the  document  presented : — 

EXTRACT  FROM  OWEN's  LAWS  OF  OUR  NATURE. 

6.  "That  each  individual  is  so  created,  that  he  must  believe  accord- 
hig  to  the  strongest  impressions  that  can  be  made  on  his  feelings  and 
other  faculties." 

9.  "That  the  highest  health,  the  greatest  progressive  improvements, 
and  the  most  permanent  happiness  of  each  individual,  depend,  in  a 
great  degree,  upon  the  proper  cultivation  of  all  his  physical,  intel- 
lectual, and  moral  faculties  and  powers,  from  inlancy  to  maturity; 
ami  upon  all  those  parts  of  his  nature  being  duly  called  into  action 
at  their  proper  period,  and  temperately  exercised  according  to  the 
strength  aad  capacity  of  the  individual,."'' 


DEBATE  23> 

KOTES  UPON  MR.  OWEn's  SIXTH  LAW. 

The  object  ot"  this  law  is  to  prove  man  a  necessary,  ami,  thercforoj 
an  irresponsible  agent. 

OO^Beliefmust,  in  all  cases,  be  the  effect  of  testimony,  as  know- 
ledge is  of  experience;  which  latter  is  always,  and  in  all  cases,  the 
proper  and  necessaiy  effect  of  sensation,  perception,  memory,  and 
consciousness;  or,  is  the  necessary  result  of  one  or  more  of  these 
faculties.  Wherefore,  unless  we  confound  belief  ^\ith  knowledge, 
it  has  nothing  to  do  with  our  sensations  or  feelings,  whether  external 
or  internal  feelings;  but  depends  entirely  upon  testimony — of  the 
validity  of  which  reason  is  the  sole  and  competent  judge.  But,  sup- 
pose with  the  said  law,  that  "our  belief  has  no  dependence  upon  our 
will" — What  then?  IIow  does  th'is  effect  our  responsibility,  to  destroy 
which  is  the  obvious  design  of  said  'law?  Is  aot  wiU,  or  roliiioUi 
the  last  practical  act  of  the  mind — the  determination  of  the  mind  to 
action,  whether  internal  action  or  external?  Is  it  not  the  effect  of 
appetite — of  affection — of  passion — of  judgment  ?  And  although  it 
may  proceed  from  any  one,  or  more,  of  these  motives ;  yet,  in  rational 
creatures,  ought  it  not  to  be  always  under  the  control  of  reason — of 
judgment?  And  if  we  judge  or  reason  rightly,  according  to  tli« 
documents  within  our  power,  wc  will  necessarily  will  to  do  what, 
upon  the  v.holc,  appears  right,  or  preferable  to  do.  And  this  we  will 
most  certainly  do,  if  we  possess  the  documents  of  Christianity,  and 
act  accordingly.  For  it  is  axiomatically  right  for  the  rational  creature 
to  love,  adore,  and  obey  its  Creator,  Preserver,  Redeemer,  and  graci- 
ous Benefactor;  to  whom  it  stands  indebted  for  every  thing  enjoyed 
or  promised.  These  things  being  so,  the  only  necessity  the  rational 
creature  is  subject  to,  according  to  its  nature,  is  to  act  right;  that  is, 
(t^according  to  the  best  documents  which  are  within  its  power,  or  of 
which  it  can  avail  itself.  To  act  thus,  would  most  certainly  be  to 
act  circumstantially  right;  than  which,  no  rational  creature  can  act 
better:  and,  in  the  case  supposed,  would  inevitably  lead  to  piety, 
iemperance,  justice,  and  charity; — would  intallibly  secure  benevo- 
ience  to  all,  according  to  our  ability  and  their  necessity,  &c.  Now, 
if  to  these  happy  results  of  the  just  necessity  of  acting  up  to  this  6th  law 
of  our  rational  nature,  as  explained  above,  we  add  the  requirements 
of  the  9th.  in  order  to  promote  and  secure  our  highest  and  most  perma- 
nent happiness,  by  cultivating,  in  the  best  and  highest  manner,  all  our 
powers  and  faculties,  physical,  intellectual,  and  moral,  from  infancy 
*o  maturity,  and  in  calling  them  forth  into  action  at  the  proper  pe- 
riods;— will  we  not  especially  cultivate  and  call  into  action,  as  fast, 
and  as  far  as  possible,  these  powers;  the  improvement  and  exercise 
of  vhicij,  contribute  most  to  this  high  and  benevolent  design  of  our 
creation;  namely,  the  knowledge  antWove  of  God;  with  all  the  bliss- 
fal  and  glorious  iiopes  and  assurances  of  the  gospel,  both  present  and 
ttlture ;  all  of  which  are  attainable  by  faith  only  ?  Will  we  not,  there- 
fore cultivate  the  faculty  of  believing,  with  which  we  are  so  liberally 
endowed  from  our  very  infancy,  that  our  progressive  happiness,  our 
diversified  gro.tifieation,  may  increase  as  fast  as  possible — may  grow 


238  DEBATE. 

with  our  growth,  and  strengthen  with  our  strength.  For  who  knoxi/s 
not  that  Oii^the  chief  of  our  gratifications  consist  in  the  exercise  of  our 
minds  upon  the  most  lovely  and  interesting  objects?  And  what  can 
equal  for  grandeur,  for  beauty,  for  variety,  for  interest,  for  permanen- 
cy— the  glorious,  the  wonderful,  and  lovely  objects,  presented  to  our 
minds  in  the  Holy  Scriptures,  to  allure  our  souls  to  the  love  of  piety 
and  benevolence — of  all  manner  of  virtue  and  goodness?  Or  what  so 
terrible  or  dissuasive  as  the  exhibitions  of  the  divine  displeasure  against 
every  species  of  impiety,  of  iniquity,  and  cruelty  to  our  fellow- 
creatures?  And  are  not  these  things  addressed  and  adapted  to  our 
intellectual  faculties?  Have  we  not  the  faculty  of  believing  upon 
testimony — of  discerning  its  ci-edibihty — of  loving  and  hating — of 
hoping  and  fearing — of  admiring,  desiring,  rejoicing — of  gratitude 
and  resentment?  And  does  not  our  intellectual  happiness  consist  iff. 
a  duly  apportioned  succession  of  those  exercises  tov/ards  their  proper 
objects?  Does  not  the  8th  law  of  our  nature  demand  variety  in  order 
to  healthful  enjoymeet?  And  does  not  the  law  under  consideration 
call  for  the  cultivation  of  our  moral  faculties?  And  are  not  the  abov6 
objects  adapted  to  the  cultivation  of  these  faculties  ? 

But  to  proceed.  We  have  farther  proof  of  the  designed  or  involun- 
tary ambiguity  of  our  opponent.  He  still  persists  in  the  use  of  the 
word  created.  What  is  the  import  of  the  word  created?  In  reply  to 
this  question,  Mr.  Owen  says  that  he  does  not  know  whether  he  ever 
was  created.  Therefore,  for  Mr.  Owen  to  use  the  term  created  is  an 
imposition  upon  our  language  and  feelings.  What  is  the  import  of  the 
word  feeling?  What  does  Mr,  Owen  mean  by  applying  the  term 
belief  to  the  strongest  impressions  made  upon  our  feelings?  If  I  put 
my  finger  into  the  fire  [feel  that  I  am  burned;  but,  according  to  Mr, 
Owen's  use  of  terms,  from  this  feeling  results  my  belief  that  I  am 
burned;  and  I  ought,  to  speik  in  his  style,  to  say  that  I  belieoe  I  am 
burned,  and  that  this  belief  is  involuntary.  We  have  protested  already 
against  this  licentious  "se  of  terms.  We  have  affirmed  that  the  term 
belief  cannot  have  reference  to  our  sensations,  but  can  only  be 
applied  legitimately  to  matters  deoendent  upon  testimony ;  that  where 
there  is  no  testimony  there  can  be  no  beliet^.  It  is  common,  we  admit, 
to  say,  that  we  have  the  testimony  of  our  ovvn  eyes,  or  ears ;  but  this 
is  language  merely  eulogistic  of  the  utility  and  perfection  of  those 
organs;  but,  in  stnct  propriety  of  speech,  we  cannot  use  the  terra 
belief  where  there  is  neither  oral,  uritten,  nor  traditioral  testimony 
But,  with  Mr,  Owen,  the  word  belief  is  nomen  generaVn^simum — a  word 
of  the  most  general  and  comprehensive  signification — almost  equiva- 
lent in  the  latitude  in  which  he  uses  it  to  a  universal  language.  If  I 
feel  hot  or  cold,  wet  or  dry,  sick  or  '.v^ell,  weary  or  refi-eshed,  Hccord- 
mg  to  Mr.  Owen's  latitudinous  use  of  the  word^  I  must  say  that  I 
believe  that  I  feel  all  these  varied  sensations. 

He  says  that  each  individual  is  so  created  that  he  mtist  belier© 
according  to  the  strongest  impression  made  upon  his  eye,  or  ear,  or 
nose,  or  heart,  or  any  appetite,  passion,  or  power  which  he  possesses; 
©r,  in  other  words,  fire  will  burn  him,  water  will  drown  him.  and 


DEBATE.  339 

the  breeze  iftll  cool  him  whether  he  will  it  or  not;  and  therefore  this 
belief  is  involuntary.  From  sueh  confusion  of  terms  we  may  infer 
that  there  is  a  corresponding  confi.sion  of  ideas;  for  confusion  of 
terms  is  the  oftspring  either  of  confusion  of  ideas,  or  a  mistake  of 
the  meaning  of  terms.  Whatever  a  person  clearly  conceives,  he  can 
clearly  express — yerha  sequntum  res;  or,  in  English,  words  follow 
ideas  is  a  true  and  instructive  maxim.  Whole  systems  of  error,  when 
analysed,  have  been  found  to  proceed  from  a  misapprehension  and 
misapplication  of  terms.  And,  indeed,  1  am  not  withc-ut  very  oon- 
siderable  misgivings  that  this  may  be  one  radical  cause  of  the  illusion 
which  has  captivated  my  friend  and  opponent  Mr.  Owen. 

Mr.  OwEX  rises. 

My  friends — In  this  discussion  1  am  to  prove  and  establish  certain 
points.  Mr.  Campbell,  on  the  otlier  hand,  has  undertaken  to  disprove 
them.  The  course  I  have  pursued,  plainly  incicates  how  m-'i^h  I 
wish  to  reply  to  Mr.  Campbell's  observations,  whenever  he  brings  for- 
ward any  thing  that  to  me  appears  rationally  and  legitimately  enti- 
tled to  a  grave  reply ;  but  when  Mr,  Campbell  endeavors  to  intro- 
duce into  this  debate  theological  speculations  which  none  but  those 
trained  in  them  can  perceive  belong  to  the  subjects,  I  really  cannot 
re  :oncile  it  to  my  notions  of  the  propriety  and  decorum  which  the 
dignity  of  this  debate  requires  to  be  mutually  and  reciprocally  obser- 
ved; to  indulge  myself  in  any  reply  to  what  I  conceive  to  be  so  im- 
pertinently irrelevant  to  the  real  merits  of  the  question;  therefore 
when  I  do  not  give  Mr.  Campbell  a  direct  reply,  you  must  do  me  the 
justice  to  believe  that  I  camiot  recognize  the  matter  propounded  as 
applicable  to  the  questions  before  us.  I  now  perceive  that  Mr.  Camp- 
bell's associations  of  ideas,  are,  indeed  very  ditferent  on  these  subjects, 
to  those  combinations  which  have  been  formed  in  the  most  intelligent 
minds  in  the  most  advanced  societies  in  Europe  and  America.  H» 
has  been  evidently  always  within  religious  circumstances  and  his 
mind  is  overwhelmed  with  their  influences.  While  T  have  fortunate- 
ly escaped  out  of  them,  and  freely  examined  and  experienced  the  in- 
fluences of  almost  all  the  other  circumstances  to  be  found  in  civilized 
society.  Mr.  Campbell,  therefore,  thinks  that  important  to  the  dis- 
cussion of  the  subjects  before  us,  which  I  know,  in  the  present  com- 
paratively advanced  state  of  knowledge,  not  to  be  deserving  of  any 
record  in  our  proceedings,  and  I  therefore  pass  it  over  without  further 
notice.  Mr.  Campbell  has  informed  you  that  it  was  not  in  the  nature 
of  man  to  be  compelled  to  support  clerical  institutions  against  their 
will,  and  to  pay  them  money.  In  reply  I  request  him  to  ask  the 
Catholics  of  Ireland  if  the  large  sums  which  they  annually  contribute 
to  support  the  established  church  of  England,  in  Ireland,  are  not  ren- 
dered salely  against  their  will;  end  in  England  large  sums  are  ex- 
tracted from  the  Jew3  and  dissenters  in  support  of  their  established 
religion,  solely  agiinst  their  inclination. 

Brit  the  most  singular  misconception  of  Mr.  Campbell  is  in  relation 
Jo.  the  laws   which  govern  our  belief  of  fac.t?.     Now  there  is  na- 


240  DEBATE. 

thing  more  familiar  to  the  human  mind  than  that  when  we  read 
history  and  find  the  facts  stated  to  be  in  the  regular  order  of  nature, 
to  be  well  attested,  and  not  contradicted,  by  other  equal  authority,  for 
us  to  believe  such  facts  to  be  true.  While,  on  the  other  hand,  when  we 
read  of  facts  stated  to  exist,  which  are  opposed  to  the  well  ascertain  ^ 
ed  laws  of  our  nature,  and  which  require  stronger  evidence  than  any 
history  can  afford;  we,  as  rational  beings,  are  compelled  to  withhold 
our  belief  in  such  statements;  and  it  does  not  depend  upon  our  will, 
for  we  cannot  do  otherwise.  In  the  reading  of  history,  it  does  not 
depend  upon  me  to  believe  or  disbelieve  the  historic  facts  related — 
one  set  of  facts  I  can  believe  without  etPjrt,  whilst  another  appears  so 
improbable,  it  becomes  impossible  to  force  myself  to  believe  them. 

I  have  been  asked  for  my  definition  of  the  word  fact.  Now  using  the 
word  in  its  common  acceptation  it  is  considered  to  be  a  fact  or  no  fact 
that  man,  at  birth,  is  ignorant  of  his  organization;  and  so  on  through- 
out the  whole  twelve  facts  which  I  have  stated.  These  are  either 
facts  or  no  facts ;  and  it  is  Mr.  CampbelPs  business  and  duty  to  show 
to  the  contrary,  if  he  does  not  believe  them  to  be  fiicts.  But  what 
perplexes  Mr.  Campbell  is  the  exclusive  attention  he  has  paid  to  met- 
aphysics— his  attention  has  never  been  directed  to  the  examinatioB 
and  ascertainment  of  facts.  The  difference  between  Mr.  Campbell 
and  myself  is  this:  I  have  for  many  years  attended  to  nothing  but 
facts,  and  Mr,  Campbell  to  nothing  but  imagination.  For  instance, 
with  regard  to  the  fundamental  law  of  our  nature.  It  is  either  a  fact 
or  no  fact  that  we  have  the  power  of  believing  or  disbelieving  at  will. 
I  have  put  the  test  to  Mr.  Campbell,  and  he  has  shown  the  fact  to 
be  so  true  that  there  is  no  opposing  of  it.  In  like  manner  I  would 
say  that  it  is  a  fact  that  man's  will  has  or  has  not  power  over  his  be- 
lief; in  like  manner,  it  is  a  fact  that  we  knoio  those  things  of  which 
we  are  informed  by  the  evidence  of  our  senses,  and  we  are  compelled 
to  J^elievte  those  things  which  are  thus  forced  into  our  minds  upon  the 
merits  of  the  testimony  which  verifies  them.  In  like  manner  it  is  or 
is  not  a  fact  that  all  religions  of  the  world  have  been  founded  in  ignor- 
ance. My  afiirmative  is,  that  all  the  religions  of  the  world  have  beeo 
founded  in  ignorance;  I  offer  proof  and  arguments  in  support  of  this 
proposition;  and  all  Mr.  Campbell  might  say  for  a  thousand  years 
would  be  but  idle  words  unless  he  can  disprove  this  fact.  1  tell  you 
nothing  but  truths,  my  friends,  and  when  you  come  to  reflect  coolly 
upon  my  statements,  and  to  study  facts  for  yourselvs,  you  may  depend 
iipon  it  that  you  will  find  these  much  more  true  than  the  gospel ;  and 
it  is  now  these  very  errors  that  prevent  the  establishment  of  a  society 
•of  charity  in  its  most  extensive  sense  over  the  world.  Mr.  Campbell 
«nd  I  take  a  great  deal  of  pains  not  to  be  angry  with  each  other,  but 
were  it  not  for  the  erroneous  notions  implanted  by  religioa,  we  should 
have  no  angry  feelings  on  account  of  difference  of  opinion,  and 
our  present  discussion  would  only  b&  a  little  pleasant  excitement 
to  ns  both. 

But  to  be  again  serious  upon  these  important  subjects.  Tlie  reli 
gions  of  the  world  are  the  only  cause  vrhy  we  cannot  establish  a  s# 


DEBATE.  241 

aeiy  that  shall  have  rfiucenty  for  its  foundation — for  where  reIigio«s 
notions  prevail  there  can  be  no  real  sincerity.  All  religions  prc^sup- 
pose  that  all  men  should  think  alike  upon  the  fundamental  principles 
of  each  peculiar  religion;  and  therefore  many  professors  of  it  are 
compelled  by  various  considerations  to  conceal  their  real  sentiments, 
and  to  live  in  a  state  of  continual  deception.  At  present  there  is  scarce- 
ly any  tiling  to  be  found  in  society  that  merits  the  name  of  truth — 
scarcely  upon  any  occasion  are  you  told  the  truth,  except,  perhaps, 
%vhen  I  come  among  you,  and  then  I  know  how  disagreeable  it  is  to 
you.  But  I  hope  the  time  will  come  when  we  shall  all  have  the 
happiness  of  speaking  what  we  think  and  feel;  and  to  do  this,  and  to 
experience  all  the  beneficial  results  of  a  conduct  so  rational  would  be 
to  produce  heaven  upon  earth.  We  have  discovered  by  experience 
in  some  few  instances,  what  fine  feelings  are  produced  by  such  cou' 
duct.  If  we  only  knew  each  other  as  we  are  known,  as  we  should 
do  by  speaking  only  what  we  really  thought  and  felt,  we  could  not 
avoid  acquiring  great  kindness  towards  each  other.  Wherever  you 
find  an  open,  honest  character  without  deceit,  that  character  gets 
through  the  world  without  difficulty.  It  is  a  thorough  knowledge  of 
ourselves  and  of  each  other,  that  can  alone  lay  the  foundation  of  love 
and  affection,  in  human  society.  Upon  no  other  base  can  peiinanent 
and  extensive  kindness  and  sincerity  be  established ;  and  that  not  in  a 
little  circle  of  a  few  hundretl  thousand,  or  a  few  millions,  but  amon^- 
the  whole  family  of  man.  It  is,  therefore,  true,  as  I  have  state<^,  that 
religion  is  the  only  barrier  in  the  way  of  forming  a  societj-  of  virtue, 
intelligence,  and  kindness,  and  charity  in  its  most  extended  senpc, 
among  the  whole  human  family;  for  as  soon  as  we  can  get  rid  of  (he 
errors  of  religion,  there  can  be  no  obstacle  in  the  way  of  our  farming 
a  society  with  these  qualifications.  Then  we  shall  have  no  local  or 
geographical  prejudices — no  district  religions;  but  all  will  be  so  train- 
ed as  to  recognize  no  hne  of  demarcation  between  man  and  his  fellow 
= — we  shall  all  feel  ourselves  to  be  of  one  family,  and  act  as  if  we  really 
were  so.  But  to  form  a  S"X;iety  of  virtue,  intelligence,  and  charity  in 
its  most  extended  sense,  and  of  sincerity  and  kindness,  we  must  first 
know  what  manner  of  beings  we  are;  and  when  we  discover  how  we 
are  organized,  and  how  our  character  is  subsequently  produced,  there 
can  be  no  difficulty  in  establishing  a  society  of  this  kind  as  soon  as 
every  thing  in  religion  that  is  opposed  to  the  laws  ofour  nature,  shall 
be  withdrawn  from  the  world.  We  shall  then  know  how  to  create 
circumstances,  which  cannot  fail  to  communicate  to  each  individual, 
the  most  superior  character,  of  which  his  organization  is  susceptible. 
No  religion  has  ever  yet  formed  any  uniformly  good  character  for 
mankind;  but  understanding  the  laws  ofour  nature,  we  learn  to  take 
a  mathematical  course,  to  form  a  character  greatly  superior  to  any 
that  ever  has  existed. 

Wo  may  think  the  invention  of  a  ship,  of  a  tipie-piece,  of  spinning 

machines,  or  the  steam  engine,  &c.  of  great  importance; but  what 

are  these,  compared  with  the  science  which  shall  teach  us  the  right 

^odo  to  form  inio  exceHence,  everv  child  tliat  shall  come  into  exisN 

21 


242  DEBATE. 

cnce.  By  this  science,  we  shall  be  instructed  how  Vo  train  the  phys- 
ical, intellectual,  and  moral  qualities  of  children,  in  the  best  rnanner, 
and  thereby  enable  them  to  attain  a  high  point  of  perfection — and  yet 
their  faculties  will  never  be  exercised  beyond  the  point  of  temperance. 
The  constitution  of  our  nature  is  such,  that  all  our  faculties  must  be 
oultivated  and  exercised,  or  else  we  become  but  parts  of  human 
beings,  and  therefore,  but  partially  happy.  Your  existing  modes  of 
training,  cause  you  to  be  human  beings  but  in  part — not  one  part  in 
ton  of  your  faculties  have  ever  been  developed,  or  called  into  action-, 
but,  understanding  the  laws  of  our  nature,  we  shall  know  matliematic- 
ally  how  to  train  every  child  that  comes  into  existence. 

I  have  not  the  least  doubt,  but  each  of  us  might  have  been  trained 
to  be  much  superior  to  what  we  are.  Individually,  we  are  but  mere 
pigmies,  compared  to  the  ancient  Greeks  and  Romans,  although  as 
nations,  the  moderns  are  sirperior  to  them.  These  ancients  cultivated 
many  more  of  the  faculties  of  each  individual,  than  is  the  practice  in 
xnodern  times,  and  many  of  their  powers  were  much  better  brought 
out.  But  neither  these  ancients,  highly  as  their  physical  and  intel- 
lectual powers  have  been  cultivated,  nor  any  of  our  immediate  ances- 
tors, will  be  at  all  comparable  to  men  whose  physical  and  intellectual 
faculties  shall  be  understood,  experienced,  and  developed  as  they 
ought  to  be.  Our  present  views,  my  friends,  are  very  cheering;  we 
iiave  the  prospect  of  brea'king  the  shell  of  ignorance  and  darkness, 
which  has  so  Jong  imprisoned  our  faculties — we  are  now  like  the 
chicken  picking  at  the  shell,  in  order  to  set  itself  at  liberty  and  see  the 
light.  This  will  be  a  glorious  era,  and  my  friend  Mr.  Campbell,  will 
assist  in  hastening  its  arrival,  for  he  has  a  strong  yearning  after  an 
improved  state  of  society,  which  he  calls  the  millennium.  At  present 
it  cannot  be  expected,  that  Mr.  Campbell  should  think  with  me — he 
has  a  powerful  mind,  but  has  experienced  the  natural  result  of  early 
prepossessions,  and  it  has  been  hurt  by  too  much  learning — but  when 
he  comes  to  compare,  to  investigate,  and  to  ascertain  facts,  I  do  ex- 
pect that  he  will  become  a  powerful  apostle  in  the  cause  I  advocate. 
i  have  told  you  that  these  same  twelve  old  laws,  which  Mr.  Campbell 
does  not  seem  to  like,  will  point  out  to  us  practical  measures,  for  the 
promoting  and  securing  of  our  true  interests  and  happiness.  They 
develope  to  us  distinctly  the  mode  m  which  the  worst  characters  have 
been  formed;  and  also,  how  the  medium  character  of  man,  (now  the 
only  kind  to  be  met  with)  has  been  produced.  They  further  point 
out  to  us  the  manner  in  which  all  may  be  made  to  possess  the  most 
superior  character.  And  1  have  very  little  doubt  that  it  will  be  found 
quite  easy  in  practice,  to  make  every  individual  of  the  second  genera- 
tion greatly  superior  to  the  present;  and  beyond  all  comparison, 
superior  to  any  human  being,  whose  character  has  been  formed  under 
the  old  systems  of  the  world. 

I  have  now  gone  through  the  four  clauses  of  this  part  of  the  subject ; 
I  have  given  you  my  reasons  for  being  compelled  to  believe  that  all 
religions  have  been  founded  in  the  ignorance  of  man,  that  they  areop- 
QOSoU  to  tlic  unchanging  laws  of  our  nature,  and  arc.tlse  real  source-(tf 


DEBATE.  243 

vice,  disunion,  and  misery  of  every  description;  and  that  they  arc 
now  the  only  bar  to  the  formation  of  a  society  over  the  earth,  of  virtue, 
Intel! igeace  and  happiness. 

We  novv  conic  to  the  last  clause  of  the  subject,  which  is,  that  these 
religions  can  no  longer  be  maintained,  except  through  the  ignorance 
of  the  mass  of  the  people,  and  the  tyranny  of  the  few  over  that 
ninss. 

Do  you  know,  my  friends,  that  the  beginning  of  this  week,  in  this 
place  was  the  first  period  in  the  history  of  man,  when  truths  the  most 
v<iiniple  in  their  nature,  and  the  most  important  to  the  happiness  and 
well  being  of  man,  could  be  publicly  spoken.  There  never  has  been 
anv  antecedent  time,  in  the  history  of  any  country,  in  which  any  indi- 
vidual has  been  permitted  to  speak  as  I  have  done. 

Mr,  Campbell's  next  address. 

We  would  suppose  from  the  various  oracular  predictions  which  my 
friend  delivers,  that  he  was  a  prophet.  lie  has  been  giving  us  pre- 
diction upon  prediction ;  but  unfortunately  his  prophetic  reputation 
is  not  uniformly  sustained  by  the  accomplishment  of  former  predic- 
tions. The  treachery  of  liis  former  predictions  forbids  confidence 
in  the  present.  We  waited  past  the  time  for  the  fulfilment  of  his 
prophecy,  three  j'ears  ago  uttered,  that  Cincinnati  would  become  a 
deserted  or  evacuated  city  before  two  years ;  that  the  citizens  would 
all  migrate  to  New  Harmony.  But  we  still  find  a  few  people  living 
here,  and  the  sound  of  the  workman  is  yet  heard  m  the  streets. 

I  concluded  my  last  address  by  remarking  that  the  document  read 
to  you,  and  presented  to  my  friend,  was  drawn  up  with  a  view  to 
elicit  a  discussion  of  i\Ir.  Owen's  favorite  position.  I  have  done 
every  thing  in  my  power  to  bring  him  to  an  issue  on  this  point,  but 
with  what  success  you  all  see.  We  have  given  you  definitions  of 
the  terms  fact^  faith,  testimony,  Sic.  but  all  that  we  can  elicit  from 
Mr.  Owen  is  a  reiteration  of  the  assertion  that  every  thing  which  ex- 
ists is  a  fact;  that  is,  if  his  library  contains  ten  thousand  books,  it. 
consists  of  exactly  ten  thousand  facts.  Now  this  is  a  language  as 
novel  and  strange  as  is  the  theory  of  I\Ir.  Owen. 

We  have  asserted  that  Judaism  and  Christianity  were  founded 
upon  matters  of  fact — upon  things  done  by  the  divine  power;  that 
these  facts,  in  the  first  instance,  were  attested  by  the  most  competent, 
and  credible  witnesses;  that  their  testimony  was  delivered  to  the 
people  orally,  and  that  millions  believed  upon  their  oral  testimony; 
that  this  testimony  was  afterwards  put  into  a  written  form,  and  that 
in  this  shape  it  has  come  down  to  us ;  and  that  upon  this  kind  of 
testimony  our  fluth  in  Christianity  chiefly  rests.  Now  the  question 
before  us  is,  Whether  faith,  thus  built  upon  testimony,  is,  or  is  not^ 
infuenced  by  our  volitions?  This  is  the  naked,  simple  question,  which 
we  ought  now  to  discuss.  1  therefore  ask  my  friend,  for  the  sake  of 
coming  to  an  issue,  Whether  the  term  belief  imports  any  thing  more 
than  the  cordial  reception  of  testimony?  Is  this  belief  in  any  degree 
influenced  by  €ur  volitions?    Is  not  volition  the  last  dictate  of  the 


jiM  IlEBATE. 

uilerstandmg?  But  were  he  to  defirfe  the  term  tofUlon,  we  woaFa 
most  probably  discover  that  our  Opponent  diiTers  from  us  in  his  accep- 
tation of  the  term.  But  suppose,  for  example,  I  have  a  friend  and  an 
eaarny:  I  have  conceived  such  a  character  of  my  enemy  as  to  find  it 
Kiilicult  to  believe  a  good  report  of  him.  As  to  my  friend,  I  am  well 
disposed  to  believe  all  good  of  him.  Suppose,  then,  that  different 
persons  should  testify  to  me  something  ih  favor  of  my  enemy  and  of 
ray  friend  too — would  the  same  amount  of  evidence  in  both  cases 
produce  in  my  mind  the  sarAe  degree  of  assurance  in  regard  to  the 
tacts  related?  This  illustration  does  not  come  altogether  up  to  the 
point,  but  it  comes  near  enough  to  elicit  a  fiir  investigation,  if  Mr. 
OvvGu  would  meet  the  question  upftn  its  merits.  It  is  an  old  adage, 
that  iv6  too  easily  believe  v:]iat  xiie  wish,  to  he  true;  and  what  we  do  not 
wish  to  be  true,  with  difiicu'ty  wc  believe. 

Mr.  Owen  says  he  tells  the  truth:  that  is  enough;  you  must  be- 
^^ieve  him.  Bat  v.'hen  did  I  say  that  persons  could  not  be  compelled 
To  pay  mone}^  against  their  v/ills  to  support  any  religion?  I  perceive 
fhat  if  I  continue  in  this  v.'ay,  merely  excepting  to  my  opponent's 
premises,  he  will  continue  repeating  them,  as  if  a  repetition  of  his 
theory  was  suflicient  to  silence  all  objections,  and  carry  eonvietion 
t'o  every  heart.  These  twelve  facts,  in  this  v,  ay,  might  be  brought  to 
prove  or  disprove  any  thing.  Mr.  Owen  is  like  certain  witnesses 
which  sometimes  appear  in  our  courts:  when  cross-questioned,  they 
imagine  it  to  be  indispensably  necessary  to  go  over  the  whole  story 
again ;  and  if  they  arc  ten  times  cross-examined,  they  cannot  be  made 
to  understand  that  it  is  not  necessary  to  begin  at  the  beginning  and 
roll  the  whole  story  over  again.  But  I  will  try  if  it  is  possible  to  get 
on  with  tlie  aro-mnent  in  some  other  way.  I  had  intended  a  full  re- 
(.T?.pitu!ation  of  my  argument  from  the  beginning,  but  cii'cumstances 
compel  me  to  confine  my  recapitulation  to  my  last  argument  finished 
yesterday.     The  following  were  the  outlines: — 

1.  We  attempted  yesterday  io  devolope  still  farther  the  criteria  by 
which  we  distinguish  the  historic  facts  that  are  certainly  true,  from 
tiiose  that  are  false  or  doubtful, 

3.  We  showed  that  the  facts  on  which  the  Jewish  religion  is  predi- 
':ated  have  these  criteria. 

'6.  We  next  demonstrated  that  it  would  be  impossi!>lc,  according  to 
ofir  experience,  to  institute  monuments,  or  commemorative  institutions, 
of  alleged  flicts  which  never  happened. 

4.  We  showed  that  circumcision,  the  Sabbath,  the  passover,  the 
redeaiption  of  the  firstborn,  the  selection  of  the  tribe  of  Levi,  and  all 
the  Jewish  festivals,  were  commemorative  institutions  to  assure  pos- 
terity of  the  indabitable  certainty  of  the  facts  on  whicli  their  religion 
was  built. 

5 .  We  allegc'l  tliat  the  types  and  symbols  of  the  Jews'  religion 
were  most  wisely  designed  to  furnish  the  world  with  a  supernatural 
vocabulary ;  and  not  merely  to  establish  the  past  institutions,  but  to 
introdutc  the  christian  religion. 


DEBATE.  245 

B.  We  then  assarted  that  there  was  no  contradictory  testimony  con- 
temporaneous with  the  Jewish  institution. 

7.  Wo  next  proclucsd  corroborating  documents  tVom  the  remotest 
antiquities  of  the  surrounding  nations. 

An  ingenious  opponent  might  have  presented  me  with  one  or  other 
of  the  only  two  conceivable  objections  to  my  reasoning.  As  Mr, 
Owen  has  not  presented  them,  I  will  do  it  myself.  Human  ingenuity 
can  devise  but  two  objections  to  this  argument.  The  one  is,  that  these 
commemorative  institutions  were  imposed  upon  the  Jewish  nation  at  a 
period  long  posterior  to  the  times  when  the  alleged  facts  were  recorded 
to  have  transpired:  that  is  to  say,  that  some  live  hundred  years  after 
the  happening  of  the  events,  it  was  required  of  the  people  to  perform 
certain  actions  commemorative  of  them.  Now  the  question  is,  Is  it 
within  the  compass  of  our  experience  to  conceive  of  the  possibility  of 
any  people  being  induced,  at  a  prescribed  time,  to  begin  solemnly  and 
Scrupulously  to  observe  all  these  religious  customs,  and  conform  to 
all  these  commemorative  institutions,  if  the  reasons  assigned  were  not « 
founded  on  demonstrated  facts?  The  question  is  just  this.  Could  Ave 
of  the  present  day  now  be  induced,  by  any  sort  of  influence,  from  thi^ 
time  forth  to  celebrate  the  anniversary  of  an  event  said  to  have  hap- 
pened a  hundred  years  ago,  of  which  v,-e  have  no  satisl'actory  proof? 
The  universal  experience  of  mankind  proves  that  we  could  not — it 
would  be  an  imposition  which  it  is  not  in  Ijuman  nature  to  submit  to. 
The  second  objection  which  might  be  urged  to  these  premises,  is,  that 
Moses  found  the  Jews  in  the  practice  and  observance  of  these  in- 
stitutions, and  that  from  his  own  brain  he  manufactured  the  reasons 
for  them :  that  he  tbund,  ibr  example,  tho  rite  of  circumcision  and  the 
institution  of  the  Levitical  priesthood  held  in  great  reverence  by  theso 
people;  and  that  he  told  them  these  were  commemorative  of  certain 
matters  of  fact  recorded  in  their  history,  written  by  himself,  which 
they  had  never  heard  before;  but  that  he  now  reveals  to  them 
the  reason,  and  constrains  them  to  say  that  these  commemorative 
actions  have  respect  to  events  of  which  they  never  befci'e  heard, 
On  this  hypothesis  the  difficulty  is  this :  that  at  this  very  time  he  sug- 
gested these  things  to  the  people,  they  must  have  inquired  with  deep 
interest  whether  these  reasons  assigned  by  Moses  were  the  true  ones; 
and  moreover,  this  absurdity  is  implied  in  the  objection  that  the 
people  had  been  long  in  the  practice  of  these  observancos  without 
kno?"ing  any  reason  for  them!  jNeither  of  these  hypothesis  are  con- 
cei/  able  upon  any  known  principle  of  human  nature,  and  these  are 
the  only  two  objections  which  can  be  offered  to  the  conclusion  which 
I  have  deduced  from  these  premises. 

I  know  that  the  reason  why  my  opponent  objects  to  receiving  the 
testimony  of  these  holy  men,  is  predicated  upon  a  principle  which  he 
has  not  avowed.  That  principle  we  wish  now  to  e:,pose;  and,  there- 
fore, before  we  enter  on  the  historic  argument,  we  must  present  you 
with  a  brief  analysis  of  the  reasonings  and  objections  of  David  Ilume. 

David  Hume  affirms  that  "experience  is  our  only  guide  in  reason- 
ing concerning  matters  of  fact,"  and  that  "our  belief,  or  assurance 
21* 


.246  DEBATE. 

of  any  fact  from  the  report  of  eye-witnesses,  is  derived  from  no  othe^ 
principle  than  experience;  that  is,  our  observation  of  the  veracity 
of  human  testimony,  and  of  the  usual  conformity  of  facts  to  the 
reports  of  witnesses." 

To  detect  the  sophistry  of  Hume,  we  must  give  a  true  definition  of 
experience : — 

Experience  is  either  personal  or  derived. 

"Per^onaZ  experience  is  founded  in  iMemory,  and  consists  solely  of 
the  general  maxims  and  conclusions  that  each  individual  has  formed 
6'om  the  comparison  of  the  particular  facts  he  hath  remembered." 

^^Derived  experience  is  founded  in  testimony,  and  consists  not  only 
of  all  the  experiences  of  others,  which  have,  through  that  channel, 
been  communicated  to  us ;  but  of  all  the  general  maxims  or  conclu-- 
sions  we  have  formed,  from  the  comparison  of  particnlar  facts  at*- 
t^sted." 

Our  opponents,  by  the  term  experience,  must  mean  personal  ex- 
perience, unless  they  make  use  of  the  sophism  called  by  logicians, 
^'a  circle  in  causes  f^  for  derived  experience  is  derived  from  testimony, 
and  cannot  be  contrasted  with  it ;  for  it  is  the  same  with  the  assu- 
rance attendant  on,  or  is  the  result  of  faith. 

Now  if  all  testimony  is  to  be  judged  by  our  personal  experience,  or 
by  our  memory,  or  senses,  we  shall  be  reduced  in  the  measure  of  our 
information  even  below  the  savage  himself.  It  will  be  impossible  for 
an  inhabitant  of  the  torrid  zone  to  be  assured  that  water  can  become 
solid  as  a  rocK ;  or  for  an  Icelander  to  believe  in  the  existence  of  an 
animal  called  a  Negro.  No  number  of  witnesses,  however  credible, 
could  establish  such  facts  in  the  minds  of  those  who  have  no  recollec- 
tion of  seeing  them. 

The  sophistry  of  the  whole  reasoning  of  Hume  on  this  subject  is 
involved  in  this  one  period ; — 

"Tr-sTiMONY  is  not  entitled  to  the  least  degree  of  faith,  but  as  far  as 
It  is  supported  by  such  an  extensive  experience,  as  if  we  had  not  a 
previous  and  independent  faith  iij  testimony  we  never  could  have  ac- 
quired.''' 

David  Hume  asserts— "A miracle,  supported  by  any  human  testimo- 
ny, is  more  properly  a  subject  of  derision  than  of  ai-gument."  p.  194. 
Again — "No  testimony  for  ant  kiivd  of  miracle  can  ever  possibly 
amount  to  a  pi'ohahility,  much  less  to  a  proof.'"  Yet,  page  203,  he 
owns,  *-(here  may  possibly  be  miracles  or  violations  of  the  usual 
course  of  nature  of  such  a  kind  as  to  admit  of  proof  from  human  testi- 
mony; though,  perhaps,  it  will  he  impossible  to  find  any  such  in  all 
the  records  of  historv."  "Suppose,"  adds  he,  "all  authors  in  all 
languages  agre^  that  from  the  lat  of  January,  1700,  there  was  a  total 
darkness  over  the  whole  earth  for  eight  days.  Suppose  that  the  tra- 
ditions of  this  extraordinary  event  is  still  strong  and  lively  among  the 
people,  that  all  travellers  who  return  from  foreign  countries  bring  us 
ticcounts  of  the  same  tradition,  without  the  least  variation  or  contra- 
diction, it  is  evident  t4iat  our  present  philosophers>.  in&tead  of  doubliiTg 


DEBATE.  -247 

of  that  fact,  ©ught  to  receive  it  for  certain,  and  ought  to  search  for  the 
causes  whence  it  might  be  derived." 

This  same  Mr,  Hume  asserts  that  "testimony  has  no  evidence  hut 
what  it  derives  from  experience:  these  differ  from  each  other  only  as 
a  species  from  the  genus." 

''TVic  Jove  of  the  marvellous,''''  and  "religious  affection,''''  are  assign- 
ed as  the  great  causes  of  imposition  in  matters  of  testimony  concerning 
viiracles  and  prodigies.  Mr.  Hume  and  other  sceptics  have  in  their 
constitution  a  little  of  the  love  of  the  marvellous;  but  instead  of  the 
religious  afection,  they  have  a  strong  religious  antipathy.  Hence 
Mr.  Hume  says,  "Should  a  miracle  be  ascril)ed  to  any  new  system  of 
religion,  this  ver^'  circumstance  would  be  a  full  proof  of  a  cheat,  and 
sufficient,  with  all  men  of  sense,  not  only  to  make  them  reject  the  fact, 
but  even  reject  it  without  farther  examination.'^'' 

"The  violations  of  truth  are  more  common,"  says  the  same  author 
**in  the  testimony  concerning  religious  miracles."  [Gratuitous  decla- 
ration .Q  This  "should  makf.  us  form  a  general  resolution  never  to  lend 
attention  to  it,  with  whatever  specious  pretext  it  may  be  covered." 

Mr.  Hume  and  other  Free  Thinkers  preach  implicit  faith,  and  warn 
their  followers  of  the  danger  of  consulting  reason.  "Beware,"  says 
Hume,  "of  inquiring  into  the  strength  of  the  plea;  for  those  wlio 
will  be  so  silly  as  to  examine  the  aifair  by  that  mediiim,  and  seek 
particular  flavvs  in  the  testimony,  are  almost  sure  to  be  confounded." 

Miracles  are  not  aided  in  gaining  credit  by  the  religious  affection; 
for  all  the  Bible  miracles,  at  least  those  in  support  of  Christianity, 
are  rather  impaired  by  it.  Miracles  performed  in  proof  of  a  religion 
t-o  Reestablished,  and  in  contradiction  to  opinions  generally  received; 
and  the  evidence  of  miracles,  performed  in  support  of  a  religion 
already  established  and  in  confirmation  of  opinions  generally  receiv- 
ed, are  in  the  former  case  not  aided  by  the  religious  affection ;  and 
m  the  latter  case  they  are;  but  as  i«  the  advantage  in  the  latter,  so 
is  the  disadvantage  in  the  former.     Let  this  be  v/eighed. 

If  Mr.  Hume's  dogmas  can  be  believed,  or  if  his  positions  on  testi- 
snony,  evidence,  and  experience  are  to  be  admitted,  then  it  fol]owa: 
(for  this  is  his  system  in  one  sentence) — "It  is  impossible  for  the 
Almighty  to  give  a  revelation  attended  with  such  evidence  that  it  can 
be  reasonably  believed  in  after  ages,  or  even  in  the  same  age,  by  any 
person  who  has  not  been  an  eye-witness  of  the  miracles  by  which  it  i^ 
:^upported ." 

Dr.  George  Campbell,  of  Aberdeen,  in  his  Essay  upon  Miracles,  has 
made  these  and  other  positions  of  the  celebrated  Hume  appear  subjects 
6^  derision  rather  than  of  argument.  I  do  not  think  there  is  to  be" 
found  in  the  English  language  a  more  complete  and  masterly  refuta- 
tion of  any  system  of  error,  than  is  the  Essay  upon  Miracles  of  the 
s^/stem  of  Hume.  Hume  felt  himself  defeated — completely  defeated r 
lie  never  replied  to  it.  And  1  have  it  from  living  testimony,^  that, 
when  Hume's  friends  jested  him  upon  the  complete  defeat  of  his 
system,  he  acknowledged  that  "the  Scotch  theologue  had  beaten 
him."     But  sCich  was  his  pride  of  understanding,  tliat  lie  did  not 


24S  DEBATE. 

publicly  acknowledge  his  defeat  in  any  other  way  than  by  never  pr^v 
sumingto  answer  the  Essay.  It  is  mortifying  to  hear  the  dogmas  oi' 
Hume'brought  forward  by  his  sceptlsdA  disciples,  and  attempted  to  bo 
passed  current  as  oracular  precc')is,  v,hen  their  master  dared  not  t© 
defend  them  himself.  There  is  not,  from  so  able  a  pen,  a  more  vulner- 
able position  than  that  svhich  is  the  corner  stone  of  the  temple  of 
s'cepticism.  It  is  that  on  which  Mr.  Hume  rears  his  fabric,  viz.  that 
every  man's  personal  experience  is  to  be  the  measure  and  standard  of 
his  iliith.  He  that  has  never  seen  a  whale  cannot  believe  tiiat  there 
js  one. 

No  man  can  have  any  experience  of  the  future.  Query — How  do 
we  ".?arn  that  the  future  will  resemble  the  past? 

"0:.ir  belief  of  the  continuance  of  the  laws  ot  nature  cannot  be 
founded  either  upon  knowledge  or  probability,"'  and  is  not  derived 
from  reason;  and  how  comes  it  that  Mr.  Owen  talks  with  so  much 
certainty  about  what  will  come  to  pass  hereafter!  No  man  can  speak 
of  the  future,  pretending  to  any  certain  knowledge,  but  the  christian. 
Here  the  infidel's  candle  goes  out ;  and  except  he  obtains  some  oil  from 
:helamp  of  revelation,  he  must  continue  m  perpetual  darkness. 

It  was  necessary,  my  triends  to  introduce  this  brief  analysis  of  the 
principle  objections  against  the  truth  of  the  christian  miracles.  You 
will  easily  perceive,  that  sentiments  contained  in  my  extract  from 
Mr.  Hume,  are  the  reasons  of  Mr.  Owen.  Mr.  Owen  will  not  believe 
a  miracle,  because  it  is  contrary  to  his  experience — and  for  precisely 
the  same  reason,  no  people  who  had  not  travelled,  could  be  made  to 
believe,  that  there  existed  on  the  face  of  the  earth,  any  other  nation  or 
country  than  their  own. 

Lord  Bacon  himself  lays  the  foundation  for  correcting  our  reasoning^ 
upon  this,  as  well  as  upon  other  subjects — some  of  his  aphorisms  are: 

Man  is  ignorant  of  evert/  thing  antecedent  to  observation. 

There  is  not  a  single  department  of  inquiry  in  which  a  man  does  not 
err,  the  moment  he  abandons  observation . 

The  greater  part  ofallhumanhiou-ledgeis  derived  from  testimony, 
hut  testimony  does  no  more  than  hand  down  to  us  the  observations  of 
others. 

What  is  science  hut  a  record  oj  observed  phenomena  grouped  togetJi-- 
cr  according  to  certain  points  of  resemblance,  ivhichhave  been  suggest- 
ed by  an  actual  attention  to  the  phenomena  themselves  ? 

In  none  of  the  inductive  sciences  can  the  student  verify  every  thing  by 
his  own  observation;  he  must  rely  upon  testimony  for  the  large  majori- 
ty of  facts.  This  is  especially  true  in  the  natural  sciences  of  geography, 
geology,  and  chemistry. 

These  principles  are  not  contrary  to  a  single  position  we  have  ta- 
ken in  this  discussion;  indeed,  our  investigation  has  proceeded  upon 
these  as  the  basis  of  the  laws  of  investigation. 

The  great  question,  as  Chalmer's,  I  think,  or  some  other  very  ar- 
gumentative writer,  states;  the  great  question,  on  which  the  whole 
argument  rests,  is  this:  Shall  we  admit  the  testimony  of  the  apostles^ 
upon  the  application  of  principles  founded  upon  observation,  and  as 


DEBATE.  249 

rcnatti  ,ii>  'iS  our  experience  of  human  affairs;  or  shall  we  reject  thai 
testimony  vpon  the  application,  of  principles  that  are  altogether  biyond 
the  range  of  ohscrtation,  and  as  doubtful  and  imperfect  in  their  na- 
ture as  is  our  experience  of  the  counsels  ofHeavcnl 

The  former  is  founded  upon  experience,  the  latter  upon  assoip- 
Tiox,-  r.nd  iicre  I  make  my  stand,  and  say,  Attack  it  who  may — that 
our  lai'.h  in  Christianity  is  most  certainly  based  upon  experience — 
raid  infidelity  upon  assumption — upon  assumption  throughout.  If  Mr. 
Owen  call  me  not  to  account  for  this,  I  hope  some  person  more  phi- 
losophic than  he,  may  yet  do  it.  I  will  make  tke  principles  of  the  in- 
ductive philosophy,  too,  my  rule  and  guide  in  this  investigation. 

Mr.  Owen  has  frequently  told  us  of  our  extreme  ignorance — but 
how  emphatically  does  experience  contradict  Mr.  Owen — only  look 
at  the  improvements  which  have  taken  place  in  the  lapse  of  the  last 

000  years — r..nd  who  have  been  their  author.? — who  have  laid  the  foun- 
dations ? 

IMr.  Owen  rises. 
My  friends — Mr.  Campbell  tells  you  that  I  am  a  false  prophet;  that 

1  prophesied  some  time  ago,  that  in  a  few  years  Cincinnati  would  be 
depopulated.  But  you  know,  my  friends,  that  years  do  not  mean 
the  same  thing  in  the  langyage  of  prophecy,  that  they  do  in  commori 
language. 

Instead,  however,  of  Cincinnati  only  being  depopulated  in  a  few 
yeai-s,  the  fact  is,  that  all  large  cities  will  cease  to  be  such.  Their 
inhabitants  will  discover,  that  cities  are  combinations  of  circumstan- 
ces extremely  injurious  to  every  individual,  and  therefore,  they  will 
he  compelled  by  a  distinct  knowledge  of  their  own  interest  to  remove 
out  of  large  cities,  and  to  form  smaller  associations,  to  enable  each  to 
enj©y  all  the  advantage  of  a  town  and  country  residence.  I  have  no 
doubt  that  we  shall  discover,  that  all  large  cities  are  highly  unfavor- 
able to  the  happiness  of  individuals;  so  much  for  the  prophecy  ot 
S'mali  and  large  congregations  of  men  into  one  society.  Now,  my 
friend  supposes  that  there  really  exists  a  desire  on  my  part,  not  to 
believe  the  truth;  but  I  can  assure  him,  that  my  doubts  of  the  truth  of 
Christianity  originated  against  my  will.  I  was  most  anxious  to 
swallow  the  camel.  I  exerted  all  the  volition  of  which  Mr.  Camp- 
bell speaks,  in  fighting  against  my  disbelief  But  the  more  I  investi- 
gated, the  more  strongly  was  I  compelled  to  believe  that  Christianity 
and  all  other  religions  were  founded  in  the  grossest  error.  With  all 
the  energy  of  volition  which  I  could  summon  to  my  aid,  I  found  it 
impossible  to  believe  that  which  was  contrary  to  nature.  I  cannot 
believe  that  the  power  which  fills  immensity,  which  pervades  all 
space,  and  occupies  the  universe,  contracted  itself  into  a  little  bush, 
in  order  to  speak  to  a  man.  I  am  just  as  much  able,  by  the  exercise 
of  my  volition,  to  fly  to  the  stars,  as  I  am  to  believe  this.  Now  I  am 
come  to  the  last  clause  of  this  discussion,  in  which  I  state,  "that  the 
reiigit^ns  of  the  world  can  be  no  longer  maintained  except  through 
ihe  ignorance  of  the  many,  and  the  tyjranny  of  the  few  over  the  many.'* 


250  DEBATE. 

Now,  my  friends,  what  do  you  think  is  the  most  powerful  engine,  thai 
€ver  was  contrived  by  human  ingenuity,  to  impose  the  grossest  igno- 
rance upon  mankind,  and  to  keep  them  in  tliat  state?  Why  it  is  that 
cunning  contrivance  which  exists  so  generally,  pervading  every  vil- 
?age  and  hamlet,  of  preaching  Sunday  by  Sunday  to  the  people,  and 
most  arbitrarily  and  irrationally  withholding  from  them  the  right  of 
jreply.  Train  up  any  population  in  such  a  system,  and  there  is  no 
absui'dity  which  they  may  not  be  made  to  believe  implicitly;  and  by 
this  training  their  reasoning  faculties  are  sure  to  be  destroyed.  So 
long  as  society,  shall  tolerate  such  an  abuse  as  this,  ignorance  must 
continue  to  pervade  the  world.  While  a  particular  tribe  of  men,  shall 
be  permitted,  week  after  week,  and  year  after  year,  to  impress  upon 
your  minds  their  own  peculiar  notions,  without  any  right  of  reply  on 
your  side,  their  is  no  belief  however  monstrous  that  may  not  be  for- 
ced into  your  minds.  Thus  it  is  that  these  religions  contain  the  seeds, 
and  the  germs  of everj^  evil  that  the  human  mind  can  conceive.  And 
unless  this  tremendous  engine  can  be  altered,  or  destroyed,  it  must, 
my  friends,  continue  as  heretofore,  to  afflict  our  race  with  all  kinds  of 
suffering.  So  long  as  it  is  permitted  to  continue  in  operation,  there 
is  neither  health  nor  hope  for  you ;  you  must  forever  be  kept  in  the 
lowest  mental  degradation ;  and  so  long  as  the  governing  powers  and 
that  engine  are  united  and  co-operative,  or  the  prejudices  of  the  peo- 
ple shall  support  such  a  system,  their  progipects  are  gloomy  indeed. — 
This  engine  presses  them  down  into  the  lowest  depths  of  ignorance ; 
they  are  solemnly  assembled  to  receive  any  impression  their  instruo- 
ters  may  choose  to  give  them.  I  speak  not  this,  with  any  view  to 
hurt  the  feelings  of  those  individuals,  whom  circumstances,  and  the 
customs  of  society  have  jilaced  in  the  station  cf  spiritual  teachers. — 
I  know  that  some  of  the  finest  minds  among  them  do  not  believe  one 
word  of  what  the  circumstances  in  which  they  arc  placed,  compel 
Them  to  preach;  for  when  their  existence,  and  the  support  of  their 
families,  depend  upon  their  perseverance  in  that  course,  they  must  go 
forward  in  preaching  that  which  thoy  disbelieve,  or  they  must  starve. 
Therefore,  before  we  can  calculate  upon  any  valuable  improvement 
in  society,  we  must  secure  to  those,  whom  society  has  encouraged  to 
become  preachers  of  error,  tiic  continuance  of  their  former  support,  in 
order  that  no  preacher  shall  be  made  liable  to  poverty,  or  be  deprived 
ofa  comfortable  subsistence,  but  be  placed  in  an  independent  situa- 
tion, to  teach  the  truth ;  and  this  is  the  best  practical  mode,  by  which, 
to  effect  the  change  without  evil.  I  know,  my  friends  how  strongly 
you  must  feel  the  first  time  you  have  your  early  pejudices  thus  oppo- 
sed ;  but  I  do  not  come  before  you  as  a  quack  doctor,  who  promises 
to  do  much  for  you,  in  order  to  obtain  j'^our  money;  but  I  come  to 
probe  your  wounds  to  the  bottom,  to  ascertain  the  true  cause  of  your 
diseases.  Audi  only  give  vou  this  temporary  pain,  in  order  that 
you  may  be  placed  in  a  condition  to  enjoy  future  permanent  happi- 
ness. If  the  lev/ can  be  convittced,  (as  I  tnist  they  shortly  will  bcj) 
thnt  the  old  systems  of  the  world  are  entirely  worn  out;  then  I  hope 
and  believe,  that  tliey  will  of  their  own  accord,  assent  to  the  adoption 


DEBATE.  251 

lOf  rational  measures,  gradually  to  make  the  beneficial  change  I  pro- 
pose. But  this  change  should  not  be  effected  by  harsh  measures 
%vhich  might  inflict  injury  upon  any  one;  I  should  regret  exceedingly 
that  any  individual  should  be  a  sufferer  by  the  introduction  of  the 
great  improvements  which  I  contemplate  for  the  human  race.  The 
great  object  I  have  had  in  view,  has  been  to  prepare  the  means  by 
which  this  mighty  moral  change  may  be  developed  and  consummated 
without  disturbance,  without  shock,  without  anger  or  strife  of  any 
kind.  And  I  think  I  do  see  most  distinctly,  all  the  necessary  steps 
which  may  be  taken  to  secure  the  attainment  of  these  highly  benefi- 
cial objects.  I  am  busily  engaged  in  these  measures  at  present. 
When  I  leave  you,  I  shall  go  to  use  my  utmost  exertions,  to  lay  the 
basis  of  a  solid  and  permanent  peace  amongst  nations,  who  are  now 
doing  all  they  can  to  injure  each  other,  although  they  are  nominally 
at  peace.  I  have  a  great  many  arguments  by  which  to  prove,  that  it 
is  now  the  true  interest  of  all  nations  to  adopt  this  course ;  and  I  do 
not  know  of  any  thing  now  existing  in  the  condition  of  civilized  na- 
tions to  prevent  the  introduction  of  a  solid  and  permanent  peace. — 
The  peace  which  How  exists  amongst  them,  in  which  the  nations  are 
undermining  each  other,  whenever  their  interests  come  into  collision  , 
is  a  peace  much  more  nominal  than  real ;  a  mere  trifle  would  break 
it;  a  whim  or  caprice  upon  the  part  of  one  or  two  individuals  might 
easily  set  Europe  in  a  flame,  and  thence  carry  war  and  devastation 
into  the  four  quarters  of  the  world,  and  for  no  good  purpose  produce 
endless  suffering  and  misery  to  individuals.  Nations,  like  individu- 
als, are  now  injuring  each  other  without  any  benefit  to  themselves. 

In  pursuance  of  this  object,  I  shall  probably,  before  you  see  me 
again,  travel  half  round  the  world;  and  before  1  return  from  the 
pursuit  of  public  affairs,  in  most  countries  great  changes  may  be  ex- 
pected. Having  now  got  through  the  exposition  of  my  views,  I  am 
quite  wiWing  to  leave  the  matter  with  the  public.  After  Mr.  Camp- 
bell's  reply,  I  shall  have  an  opportunity  to  rejoin. 


END  OF  VOL,  I. 


DEBATE 


ON  THE 

KVII>ENCES  OF  CHRISTIANITY; 

COSTi.INIJ.-0 

AN  EXAMINATION 

OF  THE 
AIiD  OF 

ALL  THE  SYSTEMS  OF  SCEPTICISM  OF  ANCIENT  AND 
MODERN  TIMES. 

HELO  ly  THE  CITY  OF  CINCINNATI,  OHIO,  FROM  THE  13th 
TO  THE  21st  OF  APEIL,   1829;    BETWEEN 

ROBI]RT  OWEN, 

OF  NEW  LANARK,  SCOTLAND,  AND 

AI.EXANDER  'CAMFBEl.1^ 

OF  BETJIANY,  VIRGINIA. 

Reported  hy  CHARLES  H.  SIMS,  Stenographer 

WITH 
WKITTEN  BY  THE  PARTIES. 


VO] 


what  then  is  unbelief — 'Tis  an  exploit, 
A  strenuous  entei-prize.     To  gain  it  roan 
M'.ist  burst  through  every  bar  of  common  sense. 
Of  common  shame — magnanimously  wrong! 

Who  most  examine,  most  believe; 

Parts,  like  half  sentences,  confound. 

Read  his  whole  volume,  Sceptic,  then  reply! 

iQvse. 
O  Lord  of  Hosts!  blessed  is  the  man  that  trusteth  In  thee! 

DAVIJ/, 


BETHANY,  VA. 

IPEIKTED  AKD  PVDIISHED  BY  ALEXASDZB  CAMPBEtrr 


'ON  THE  EVIDENCES  OF  CHRISTIANITY,  &i;^ 

Mr.  OWEN  rises,  and  observes  that  Mr.  Campbell  may  reply  to 
him,  and  prosecute  his  arguments  without  half  hourly  interruption* 
that  when  Mr,  C.  gets  through  with  his  reply,  he  v/ill  be  ready  witb 
his  rejoinder. 

Mr.  CAMPBELL  rises- 
It  now  appears  tliat  wc  are,  at  length,  in  full  possession  of  all  iiic 
arguments  and  evidences  Mr.  O.  has  to  offer  in  support  of  his  posi- 
tions. You  will,  no  doubt,  observe,  that  although  his  matter  has  been 
exhausted,  and  his  comments  fiaisliod,  ho  did  not  once  advert  to  tlic 
very  important  points  submitted  in  my  last  speech ;  and  submitted  with 
tlie  intention  of  eliciting  from  him  something  like  an  issue.  But  this 
he  appears  nov/,  as  formerly,  studiously  to  avoid.  One  allusion,  iu 
the  form  of  an  objection,  was  made  to  my  last  speech.  This  was  ^n 
objection  to  the  arguments  and  views  offered  on  the  nature  of  evidence-. 
He  said  "  he  could  as  soon  fly  to  the  stars  as  believe  that  God  con- 
tracted himseK  into  a  little  bush  to  speak  to  Moses." — But  who  is  it 
that  believes  this?  I  do  not.  All  that  the  intelligent  have  ever  con- 
tended for  is,  that  the  Omnipotent  and  Ommipresent  Creator  of  this 
vast  universe,  can  assume  any  visible  form  in  any  particular  place,  and 
exhibit  himself  just  where,  and  when,  and  as  he  pleases.  Mr.  O.  cari- 
catures, rather  than  quotes,  or  directly  alludes  to  the  circumstances  of 
this  case.  Why  is  it  that  he  cannot  meet  us  on  such  ground  as  reason 
presents,  that  he  must  present  himself  en  such  ground,  as  no  person  of 
sentiment  or  sense  ever  pretended  to  sfand  upon?  But  Vv'hat  I  have 
particular  reference  to,  at  this  time,  is  the  reason  lie  assigns  for  his  disbe- 
lief in  miracles. — His  reason  for  disbelieving  mivacles  is  because  he 
never  -witnessed  one.  It  is  contrary  to  his  cwn  experience.  But  wo 
have  already  shewn,  that  for  the  same  reason  he  rejects  this  species  of 
.  evidence,  or  a  miracle  itself,  he  would  be  compelled  to  reject  all  testi- 
raony  upon  any  matter  of  fact  tliathad  not  come  under  his  own.  pcrso- 
jial  observation.  It  would  be  as  impossible  for  Mr.  Owen  to  convince 
a  native  cf  the  torrid  zone,  tliat  water  became  in  these  United  States  at^ 
hard  as  a  stone,  or  that  had  frtones  sometimes  fell  from  the  clouds,  as  it 
v.-oald  be  for  me  to  convince  liim  that  Jesus  Cbrist  fed  five  thnus:irid 


4  DEBATE, 

persons  on  a  few  loaves  and  fishes,  or  cured  the  iame,  tiie  doaf,  and  the 
blind,  by  a  single  word  or  a  touch.  The  reason  which  a  native  of  that 
region  would  assign  for  his  unbelief,  is  just  the  same  which  Mr.  Owen 
iissigns  for  his  disbelief  in  the  miracles  of  iMoscs  and  Christ.  They 
are  contrary  to  his  experience. — Mr.  Owen,  however,  is  not  consistent 
with  his  own  theory  in  any  case  wliatever — he  seems  to  believe  just 
what  he  pleases.  lie  believes  that  meteoric  stones,  or  stones  compo- 
fed  of  terrene  substances,  weighing  from  ten  to  one  hundred  pounds, 
have  fallen  from  the  clouds  in  dilTerent  parts  of  the  earth.  This  is  also 
contrary  to,  or  beyond  the  bounds  of,  his  experience.  In  fine,  Mr. 
Owen's  faith,  small  as  it  is,  would  be  very  considerably  reduced  in 
quantity  and  slrengtii,  Vv'cre  he  to  act  consistently  with  his  own  expe- 
rience. But  we  have  already  suificicnlly  exposed  his  inconsistency  in 
this  particular. 

As  I  have  got  the  Arena  to  myself,  I  will  now  submit  to  yourconsid 
eration,  the  course  which  I  intend  to  pursue  in  conducting  this  argu  - 
ment,  to  something  like  a  natural,  and,  as  far  as  circumstances  will 
permit,  to  a  logical  termination. 

1.  I  shall  call  your  attention  to  the  historic  evidence  of  the  Chris- 
tian religion. 

2.  I  shall  then  give  a  brief  outline  of  the  prophetic  evidences,  or  ra- 
liier  the  evidence  arising  from  the  prophecies,  found  in  the  inspired 
volume. 

3.  We  shall  then  draw  some  arguments  from  the  genius  and  tenden- 
cy of  the  Christian  religion, 

4.  We  shall  then  pay  some  attention  to  ''  the  social  sysiemp 

This  method,  adopted  now  at  tlie  impulse  of  ihe  moment,  as  best  a- 
dapted  to  this  crisis  and  stage  of  the  discussion,  may  not  be  the  most 
unexceptionable;  but  the  singularity  oft  he  crisis  to  which  we  are  come, 
will,  I  hope,  apologize  for  its  defects.  If  any  thing  should  be  omitted, 
because  not  coming  wiAin  the  logical  purview  of  this  division  of  the 
subject,  we  shall  rather  endure  the  charge  of  being  immethodical,  than 
to  omit  noticing  it,  whenever  it  presents  itself  to  our  view. 

But  as  we  are  soon  to  adjourn,  I  will  occupy  a  fe^v  liiinutes  in  fin,- 
iihing  some  remarks,  which  were  cut  short  by  the  expiration  of  my 
last  half  hour.  It  was  said,  that  wo  are  indeijted  for  all  the  great  im- 
provements in  society  to  the  pliilosophy  of  Christians,  and  not  to  the 
philosophy  of  sceptics.  A  free,  a  just  and  equitable  government  lias 
dways  developed  the  powers  of  the  human  mind.  Political  or  civil  li- 
berty is  essential  to  the  expansion  and  developement  of  human  intel 
lect.  All  history  is  appealed  to  in  proof  of  this.  Just  iu  proportion  as 
civil  liberty  has  been  enjoyed,  have  mankind,  in  all  ages,  distinguisJied 
liiemselves  by  the  vigor  and  expansion  of  their  minds.  Let  any  man 
contrast  the  ancient  Greeks  who  were  free,  will:  their  cotemporaries, 
the  Persians,  who  were  under  a  despotic  government,  and  he  v.ill  see 
the  influence  of  free  institutions  in  the  genius,  eloquence,  and  daring 
enterprize  of  the  former,  compared  with  the  latter.  Should  he  ascribc- 
the  superiority  to  tlioir  being  of  a  different  race,  or  to  tlie  influence  of 
'■'limate,  let  him  turn  his  attention  to   tljo  Lacsdcrmonians  and  thetl' 


DEBATJ?,  ^ 

heiots  or  slave?. — When  the  Messenians  were  two  centuries  in  slave-, 
ry,  one  Lacedaomonian  possessed  the  mental  vigor  iind  valor  of  half  a 
fcore  of  them. — But  only  draw  the  contrast  wliich  our  country  pre- 
sents, and  mark  the  difference  between  the  citizen  and  the  slave.  '1  he 
enjoymentof  civil  liberty  is  shewn  from  reason  and  experience,  fron\ 
the  faithful  page  of  history,  to  give  a  new  impetus  to  all  fhe  faculties 
of  man, — To  this  liberty,  then,  we  are  constrained  to  ascribe  the  great 
improvements  in  all  the  arts  of  civilized  and  social  life.  But  to  see  {hf» 
connexion  between  this  liberty  and  these  free  institutions,  and  Christi- 
anity, we  have  only  to  ask,  to  whom  are  we  most  indebted  for  the  im- 
provements in  government?  Tlie  Reformation  from  Popery  gave  the 
lirst  shock  to  the  despotism  of  Europe,  The  labors  of  the  Reformers — 
and  the  more  recent  labors  of  Milton  the  poet,  and  Locke  the  philosc" 
pher,  have  done  more  to  ipsu<^  in  the  tree  institutions  of  Europe  and  A- 
merica,  than  the  labors  of  all  tlic  sceptics  from  Celsus  to  my  friend 
Mr.  Owen. 

We  ascribe  much,  to  the  intelligence,  virtue  and  patriotism,  of  our 
levolutionary  heroes  and  statesmen.  But  tliere  was  one  Christian 
philosopher  to  whom  we  are  more  indebted  than  to  any  of  them.  Nay, 
perhaps,  than  to  all  of  them.  The  cause  of  civil  and  religious  liberty 
owes  more  to  the  labors  of  Mr.  John  Locke,  than  to  all  the  sceptics  in 
Christendom.  His  essay  on  toleration,  first  burst  the  chains  that  held 
England  and  Europe  fast  bound  under  a  religious  and  civil  despotism. 
He  had  the  honor,  as  Lord  Verulam  had,  of  originating  a  new  era.  As- 
Lord  Verulam  had  the  honor,  by  his  7soinim  Organuni,  of  originating  a 
nev/  era  in  physics,  so  Locke,  the  philosopher,  laid  the  foundation  of  a 
new  order  of  society  by  his  Essay  on  Toleration.  This  Essay  gave 
the  first  impulse  to  the  spirit  of  enquiry,  and  laid  t.he  foundation  of 
our  present  liberties.  This  Christian  pliilosopher,  drafted  the  lirst  iuT 
3truinent  called  a  constitution,  imported  into  America.  It  was  a  form 
of  government  for  the  Carolinas.  While  we  are  grateful  to  all,  wJio 
have  labored  in  the  cause  of  the  emancipation  of  the  human  mind 
from  the  shackles  of  King-craft  and  Priestcraft ;  and  while  we  are 
mindful  of  our  more  immediate  benefactors,  we  are  not  to  forget  the 
praises  duo  to  those  who  have  long  since  died,  and  whose  victories 
were  more  efficient,  complete  and  salutary  in  their  consequences,  the* 
less  boisterous,  and  less  noisy,  than  those  achieved  by  the  sword  or  tho 
cannon.  Yet  it  should  be  known,  and  every  where  divulged,  in  all 
>ands  and  amongst  all  people,  that  Europe  and  America  are  more  in- 
debted to  the  elaborate  discussions  and  profound  reasonings  of  our 
Christian  philosopher,  for  the  quantum  of  civil  and  religious  liberty 
now  enjoyed,  than  to  all  the  sceptics  who  have  written  from  the  days  of 
Pyrrhus  to  my  friend  Robert  Owen. 

The  principles  of  investigation  on  which  the  inductive  philosophy 
of  Lord  Bacon  is  founded,  and  those  adopted  by  the  Christian  philos- 
opher. Sir  Isaac  Newton,  are  those  which  should  govern  us  on  this 
occasion.  "  Every  thing,"  says  this  great  teacher,  "  is  to  be  submit- 
ted to  the  most  minute  observation. — No  conclusions  are  to  be  drawn 
^rom  guesses  or  conjectures.  We  are  to  keen  within  the  certain  lim- 
Vol.  2.  3* 


8  DEBATE 

Its  of  experimental  truth.  We  first  ascertain  the  facts,  then  group 
ihem  together,  and  afier  the  classilicaiion  and  comparison  of  them, 
draw  the  conclusion.  There  are  generic  lieads  or  chapters  in  every 
rtepartment  of  piiysical  or  moral  science.  We  are  never  to  shrink  from 
the  test  of  thoseprinciples."  Any  arguments,  therefore,  which  ^w 
may  ofter,\ve  wisli  to  be  examined  by  the  improved  prmciples  of  the 
inductive  philosophy,  by  those  very  principles  v.hich  right  reason  and 
sound  experimental  philosophy  have  sanctioned  as  their  appropriate 
tes  s.  But  questions  of  fact  are  not  to  be  tried  by  mathematical  evi- 
dence. It  has  been  well  observed,  that  "  the  sciences  are  of  a  social 
disposition,  and  iiourish  best  in  the  neighborhood  of  each  other;  nev- 
•  ertheless  each  of  them  claims  to  be  governed  by  laws  which  are  per- 
fectly sui  g-e.'icris;  and  none  of  them  can  be  constrained  to  agree  to  an 
intercommunity  of  jurisdiction  with  the  rest:  it  is  held  essential  to 
the  truth  and  dignity  of  each  of  them,  that  it  is  to  be  tried  only  by  its 
own  laws."  When  we  enter  into  an  examination  of  the  testimony  on 
Which  religion  is  predicated,  we  have  no  other  scientific  rules  to  resort- 
to,  than  those  which  regulate  and  govern  us  in  ascertaining  the 
vcight  of  all  historic  evidence. 

The  first  i>osition,  then,  which  we  submit  for  examination,  is  one 
which  properly  belongs  to  the  more  general  head  of  historic  evidence. 
It  is  in  the  following  words :  "  the  volume  called  the  New  Testament  tras 
ii-rliten  by  the  persons  u-ho^e  immes  it  bears,  and  at  the  time  in  which 
itis  said  to  hate  been  uritten.'''  This  is  now  an  historic  fact  asser- 
ted. It  is  not  proved  as  yet  by  us — but  we  will,  anon,  proceed  to  the 
proof  of  it.  This  is  to  be  examined  in  its  own  court ;  that  is,  as  all 
matters  or  questions  of  fact  are  investigated — that  we  may,  however, 
feel  the  need,  and  appreciate  the  importance,  cf  proving  this  fact,  we 
must  premise  a  few  things:  The  book  called  the  New  Testameni  now 
exists.     It  existed  in  the  days  of  our  fathers,  of  our  grand-fathers,  of 

•  our  great  grand-fathers.  It  came  into  existence  some  way,  by  some 
means,  at  some  particular  time.  Now  we  thank  not  Mr.  Owen,  nor 
cjiy  person  else,  for  admitting  all  this.  They  cannot  deny  one  of  these 
assertions.  But  the  question  is.  How  came  it  into  existence?  Now 
let  us  see  how  rigid  and  severe  we  must  be,  and  generally  are,  in  ex- 
amining or  deciding  this  question. 

When  we  open  any  ordinary  volume,  and  look  upon  its  title  page, 

•  we  there  discover  that  it  purports  to  be  the  production  of  A.  B.  or  C, 
and  this  mere  inscription  of  the  author's  name  on  the  title  page  is,  in 
tite  absence  of  counter  testimony,  universally  admitted  to  be  rational 
and  conclusive  evidence  of  authorship.  There  being  no  counter  tes? 
timony,  we  conclude  from  the  title  page,  that  the  book  is  the  production 
of  the  author  whose  name  it  bears.  If  we  have  the  general  concurrence 
of  our  cotemporaries  in  the  belief  that  such  a  book  was  written  by  such 
a  person  whose  name  it  bears,  we  rationally  rest  satisfied  on  the  ques- 
ti  )n  of  its  authorship. — But  in  the  examination  of  the  authorship  of 
the  New  Testament,  we  feel  it  necessary  to  scrutinize  more  severely. 
But  men  approach  the  examination  of  this  question,  not  as  th^v  ap- 
proach the  ex-amination  of  any  other.    The  believer  and  tlic  unbelie* 


DEBATE.  •> 

','Gr  approach  it  under  great  disadvantages.  Religious  men  al-c  afraid 
to  call  Its  truth  in  question.  This  religious  awe  acts  as  a  sort  of  illu- 
lusion  on  their  minds.  The  sceptics  are  prejudiced  against  it.  This 
prejudice  disqualifies  them  to  judge  fairly  and  impartially  upon  the 
merits  of  the  evidence.  The  religious  awe  of  :he  Christian,  and  the 
prejudices  of  the  sceptic  are  real  obstacles  in  the  way  of  both,  in  jud- 
ging impartially  of  the  weight  of  evidence  in  favor  of  this  or  any  oily 
er  position,  at  the  bottom  of  the  Christian  faith.  Dr.  Chalmers  very 
convincingly  illustrates  this  matter  in  sec.  16,  17  &  18,  of  the  article 
written  by  him  in  the  Encyclopaedia  on  Christianity.  We  shall  beg 
the  liberty  to  read  it: 

"  16.  To  form  a  fair  estimate  of  the  strength  and  decisiveness  of  the 
Christian  argument,  we  should,  if  possible,  divest  ourselves  of  all  ref- 
erence to  religion,  and  view  the  truth  of  the  gospel  history,  purely  as  a 
question  of  erudition.  If  at  the  outset  of  the  investigation  we  have  a 
prejudice  against  the  Christian  religion,  the  effect  is  obvious;  and 
without  any  refinement  of  explanation,  we  see  at  once  how  such  a  pre- 
judice must  dispose  us  to  annex  suspicion  and  distrust  to  the  testimo- 
ny of  the  Christian  writers.  But  even  when  the  prejudice  is  on  the 
ijideof  Christianity,  the  effect  is  unfavorable  on  a  mind  that  is  at  all 
scrupulous  about  the  rectitude  of  its  opinions.  In  these  circumstan- 
ces, the  mind  gets  suspicious  of  itself  It  feels  a  predilection,  and  be- 
comes apprehensive  lest  this  predilection  may  have  disposed  it  to  cher- 
ish a  particular  conclusion,  independently  of  the  evidences  by  which 
it  is  supported.  Were  it  a  mere  speculative  question,  in  which  the  in- 
terests of  man,  and  the  attachments  of  his  heart,  had  no  share,  he 
would  feel  greater  confidence  in  the  result  of  his  investigation.  But  it 
>s  difficult  to  separate  the  moral  impressions  of  piety,  and  it  is  no  les? 
ditlicult  to  calculate  their  precise  influence  on  the  exercises  of  the  un- 
derstanding. In  the  complex  sentiment  of  attachment  and  convic- 
tion, which  he  annexes  to  the  Christian  religion,  he  finds  it  difficult  to 
3ay,  how  much  is  due  to  the  tendencies  of  the  heart,  and  how  much  is 
due  to  the  pure  and  unmingled  influence  of  argument.  His  very  anx- 
iety for  the  truth,  disposes  him  to  narrate  the  circumstancejs  which  give 
a  bias  to  his  understanding,  and  through  the  whole  process  of  the  en- 
quiry', he  feels  a  suspicion  and  an  embarrassment,  which  he  would  not 
have  felt,  liad  it  been  a  question  of  ordinary  erudition. 

"17.  The  same  suspicion  which  he  attaches  to  himself,  he  w'ill  be 
ready  to  attach  to  all  whom  he  conceives  to  be  in  similar  circumstan- 
ces. Now,  every  author  who  writes  in  defence  of  Christianity  is  sup- 
posed to  be  a  Christian ;  and  this,  in  spite  of  every  argument  to  the 
contrary,  has  the  actual  effect  of  weakening  the  impression  of  his  tesir 
timony.  This  suspicion  affects,  in  a  more  remarkable  degree,  the  tes- 
timony of  the  first  writers  on  the  side  of  Christianity.  In  opposition  to 
it,  you  have,  no  doubt,  to  allege  the  circumstances  under  which  th6 
testimony  was  given;  the  tone  of  sincerity  which  runs  through  the  pfr- 
fonnance  of  the  author;  the  concurrence  of  other  testimonies;  the  r^^r- 
eecutions  which  he  sustained  in  adhering  to  them,  and  which  cr-.n  ^o 
accounted  for  on  no  other  principle,  than  the  power  of  conscience  and 


n  CBBATE. 

coixviction ;  and  fitG  utter  impossibility  of  imposing  a  false  testimony 
on  the  world,  had  they  oven  been  digposed  to  do  it.  Still  there  is  a 
lurking  siispicion,  which  often  survives  all  this  strength  of  argument, 
and  which  it  is  difficult  to  get  rid  of,  even  after  it  has  been  demon- 
strated io  be  completely  unreasonable.  He  is  a  Christian.  He  is  one 
of  the  party.  Am  I  an  infidel  ?  I  persist  in  distrusting  the  testimo- 
ny. Am  la  Christian?  I  rejoice  in  the  strength  of  it;  but  this  very 
joy  becomes  matter  of  suspicion  to  a  scrupulous  enquirer.  He  feels 
something  more  than  the  concurrence  of  his  belief  in  the  testimony  of 
she  writer.  He  catches  the  infection  of  his  piety  and  his  moral  senti- 
ments>  In  addition  to  the  acquiescence  of  the  understanding,  there  is 
a  conamore  feeling,  both  in  himself  and  his  author,  which  he  had  rath- 
er been  without,  because  he  finds  it  difficult  to  compute  the  precise 
amount  of  its  influence;  and  the  consideration  of  this  restraias  him 
trom  that  clear  and  decided  conclusion,  which  he  would  infallibly 
have  landed  in,  had  it  been  purely  a  secular  investigation. 

"18.  There  is  something  in  the  very  sacredness  of  the  subject, 
which  intimidates  the  understanding,  and  restrains  it  from  making  the 
same  firm  and  confident  application  of  its  faculties,  which  it  would 
have  felt  itself  perfectly  warranted  to  do,  had  it  been  a  question  of  or- 
-dinary  history-  Had  the  apostles  been  the  disciples  of  some  eminent 
philosopher,  and  the  fathers  of  the  church,  their  immediate  successors 
in  the  office  of  presiding  over  tlie  discipline  and  instruction  of  the  nu- 
merous schools  which  they  had  established,  this  would  have  given  a 
secular  complexion  to  the  argument,  which  we  think  would  have  been 
more  satisfying  to  the  mind,  and  have  impressed  upon  it  a  closer  and 
•more  familiar  conviction  of  the  history  in  question.  AVe  sbould  have 
immediately  brought  it  into  comparison  witli  the  history  of  other  phi- 
losophers, and  could  not  have  failed  to  recognize,  tha4,  in  minuteness 
of  information,  in  weight  and  quantity  of  evidence,  in  the  concurrence 
of  numerous  and  independent  testimonies,  and  in  the  total  absence  of 
every  circumstance  that  should  dispose  us  to  annex  suspicion  to  the 
account  which  lay  before  us,  it  far  surpassed  any  thing  that  had  come 
down  to  us  from  antiquity.  It  so  happens,  however,  that,  instead  of 
being  the  history  of  a  philosopher,  it  is  the  history  of  a  prophet.  The 
7eneration  we  annex  to  the  sacredness  of  such  a  character,  mingles 
with  our  belief  in  the  truth  of  his  history-.  From  a  question  of  simple 
truth,  it  becomes  a  question  in  which  the  heart  is  interested;  and  the 
subject  from  that  moment  assumes  a  certain  holiness  and  mystery, 
which  veils  the  strength  of  the  argument,  and  takes  off  from  that  fami- 
fiar  and  intimate  conviction,  which  we  annex  to  the  far  less  authentica- 
ted histories  of  profane  authors." 

It  is  hard  for  any  man  to  inspect  this  oracle  with  tliat  degree  of 
impartiality  and  mental  independence  necessary  to  demonstrate,  or 
discriminate,  its  truth.  Many  have  suspicions  of  its  truth,  which 
arise  solely  from  the  awful  import  and  inexpressible  grandenr  of  th"e 
subjects  on  which  it  treats.  The  hundredth  part  of  the  evidence 
would  be  suflicient  to  convince  them  of  the  real  authorship  of  the 
"■  Annals  of  Tacitus,''''  which  they  require  to  satisfy  them  of  the  au- 
thorship ofthcse  sacred  booksu 


UEBATE.  & 

Making  ail  doe  allov/ancc  for  these  odds  and  disadvantages  against 
us,  and  acknowledging  that  we  claim  p.o  exemption  from  the  infiu 
face  of  these  causes,  we  are  disposed  to  approach  this  volume,  as  far 
as  in  us  lies,  without  being  influenced  by  that  awe,  or  those  prejudi- 
«'es,  of  which  we  have  been  speaking.  Divesting  ourselves,  there- 
fore, of  all  partialities,  jwc,  or  con,  let  us,  my  friends,  approach  this 
position. 

I  need  scarcely  inform  this  intelligent  audience,  that  the  volume 
called  the  New  Testament,  is  the  production  of  eight  ditiierent  au- 
thors or  writers — that  it  contains  many  diiferent  treatises  in  the  form 
of  Narratives  and  Epistles,  written  in  different  parts  of  the  world,  and 
at  sundry  intervals,  and  afterwards  collected  into  one  volume.  These 
eight  writers  are,  jNIatthev/,  Mark,  Luke,  John,  Paul,  Peter,  James, 
und  Jude.  Four  of  them  wrote  Memoirs  or  Narratives  of  Jesus 
Christ ;  and  four  of  them  wrote  letters  to  different  congregations  and 
'individuals,  in  Asia  and  Euroi>e. 

Each  of  these  pieces  was  deemed  by  the  writer  perfectly  sufficient 
to  accomplish  the  object  which  he  designed  by  it.  But  when  all  if^ 
collected  into  one  volume,  corroborating  and  illustrating  each  other^ 
Ijow  irresistible  the  evidence,  and  hov.-  brilliant  the  light,  which  they 
display!  To  him  who  contemplates  the  New  Testament  as  the  work 
of  one  individual,  all  written  atone  time,  and  published  in  one  coun- 
try ;  and  to  him  who  views  it  as  the  work  of  eight  authors,  written  in 
different  parts  of  the  world,  and  at  intervals  in  the  extremes  more  than 
half  a  century  apart,  how  different  the  amount  of  evidence,  hitrinsir 
and  extrinsic,  wliich  it  presents  I  The  writers  themselves,  though  aR 
Jews,  born  in  different  provinces  of  the  Roman  empire,  having  each 
a  provincial  dialed,  a  peculiarity  of  style,  and  some  of  them  of  differ- 
ent ranks  and  avocations  of  life,  give  great  variety  to  the  style,  and 
weight  to  the  authority  of  this  small  volume.  They  are  eight  witnes- 
ses, wko  depose  not  only  to  the  original  facts  on  which  Christianity  i? 
based,  but  to  a  thousand  incidents  which  directly  or  indirectly  bear 
upon  the  pretensions  of  the  Founder  of  this  religion :  and  from  the. 
variety  of  ir^formation,  allusion,  description,  and  reference  to  persons, 
places,  and  events,  which  they  present  to  us,  they  subject  themselves 
not  only  to  cross  examination  among  themselves,  but  to  be  compared 
and  tried  by  cotemporary  historians,  geographers,  politicians,  states- 
men, and  orators:  in  fact,  they  bring  themselves  into  contact  with  all 
the  public  documents  of  the  age  in  which  they  lived  and  wrote.  Bui 
of  this  hereafter,  in  detail. 

But  to  approach  the  position  to  be  proved,  still  more  closely.  This, 
volume  purports  to  be  the  writings  of  these  eiglit  persons,  and  has 
been  transmitted  from  generation  to  generation  as  such.  ^Yc  ascend 
the  stream  up  to  its  fountain.  We  find  it  ascribed  to  them  in  the 
last  century.  Millions  believed  it. — In  the  century  preceding  that, 
millions  believed  it:  and  so  on,  till  we  come  up  very  nigh  the  times 
in  which  the  works  were  written.  What  would,  let  me  ask:— what 
would  be  the  quality  and  amount  of  evidence  necessary  to  establish 
'hQ  fact  of  authorship  of  any  other  wovk  of  antiquity  ?  We  claim  no 


f6  mBATK 

favors.  We  ask  for  no  peculiar  process,  no  new  or  untried  forin  bf 
examination.  We  will  constitute  no  new  court  of  enquiry.  We  will 
submit  the  question  of  authorship  to  be  tried  by  all  the  canons,  or 
regulations,  or  rules,  which  the  H'erary  world,  which  the  most  rigid 
critics,  have  instituted  or  appealed  to,  in  settling  any  literary  question 
cf  this  sort.  Let  me,  then,  ask:  in'such  .  court,  would  the  fact  of 
these  writings  having  I'een  universally  received  by  all  the  primitive 
Christians,  as  the  works  of  their  reputed  authors,  be  admitted  as  suiri- 
aient  proof?  Would  the  fact  of  these  writings  having  been  quoted  as 
the  geniiinie  works  of  their  reputed  authors,  by  the  earliest  Cliristian 
writers,  by  the  cotemporaries  and  immediate  successors  of  the  origir 
na.l  witnesses,  be  admitted  as  proof  ?  Would  the  testimony  of  neutrals^ 
would  the  testimony  of  aposlatesj  would  the  testimony  of  the  first  op- 
ponents of  the  Christian  religion,  be  admitted  as  proof?  W^ould  lh3 
i^oncurrent  and  combined  testimony  of  all  these  be  admitted,  to  prove 
the  mere  question  of  authorship?  Most  unquestionably  these  embrace 
all  the  proofs  which  human  reason  can  require,  and  all  which  the  ar-- 
chives  of  human  learning  can  furnish,  in  proof  of  the  authorship  of 
any  literary  work  in  the  world.  Yes,  manifold  mere  than  ever  has 
been  called  for,  and  much  more  llian  can  be  adduced  to  prove  the  au- 
thorship of  any  work  of  the  same  antiquity.  The  poems  of  Virgil  and 
Horace,  the  Annals  of  Tacitus,  the  orations  of  Cicero,  the  most  popu- 
lar works  of  antiquity,  cannot  afford  half  the  proofs  that  they  are  the 
genuine  works  of  the  persons  whose  names  they  bear,  as  can  be  addu- 
ced to  prove  the  authorship  of  the  Memoirs  of  Jesus  Christ,  written 
by  Matthew,  I^Iark,  Luke,  and  John. 

Although  we  might  not  be  able  to  summon  into  one  and  the  same 
Court,  all  the  f;iends  and  all  the  enemies  of  Christianity,  who  wrote 
something  upon  the  subject  in  the  Apostolic  and  in  the  succeeding 
age,  to  attest  that  all  the  writings  now  ascribed  to  those  eight  authors 
were  actually  written  by  them ;  yet  we  do,  in  effect,  the  same,  by 
hearing  them  in  piecemeal  or  in  detail.  For  example:  It  is  to  quote 
the  words  of  Dr.  Chalmers,  "  the  unexcepted  testunony  of  all  subse- 
quent writers,  that  two  of  the  Gospels  and  several  of  the  Epistles  were 
^srritten  by  tlie  immediate  disciples  of  our  Saviour,  and  published  in 
their  life-time."  Even  Celsus,  an  enemy  of  the  Christian  faith,  and 
the  first  Gentile  writer  who  publicly  opposes  Christianity,  admits  this, 
or  refers  to  the  affairs  of  Jesus  as  written  hy  his  discijjles.  From 
the  extracts  which  he  makes  in  his  book,  there  can  be  no  doubt  but 
tJiat  he  refers  to  one  or  other  of  the  four  Gospels.  He  wrote  about 
one  hundred  years  after  the  first  publication  of  the  Narrative,  "  He 
takes  it  up  upon  the  strength  of  its  general  notoriety,  and  the  whole 
hisloiy  of  that  period,  furnishes  nothing  that  can  attach  any  doubt  or 
suspicion  to  this  circumstance.  Tlie  distinct  assertion,  of  Celsus  be- 
ing an  enemy  to  Christianity,  that  the  pieces  in  question  were  written 
by  the  companions  of  Jesus,  though  even  at  the  distance  of  a  hundred 
years,  is  an  argument  in  favor  of 'heir  authenticity,  which  cannot  bt; 
allcdged  for  many  of  the  most  esteemed  compositions  of  antiquily." 

r?uU  although  we  give  the  testimony  of  Celsus  first,  it  ia  not  becaup^.. 


0EBATB.  ly 

jtiiere  is  no  more  ancient  witness,  but  because  he  is  the  first  philoso- 
phic adversary  of  tiie  faith.  Tliere  is  a  series  of  writers,  in  uabrokea 
guccession,  from  the  days  of  the  Apostles,  all  attesting  the  truth  of  :he 
position  before  us.  I  liave  lying  upon  tlie  table  here  before  me,  a  vol- 
lunc  of  the  writings  of  the  primitive  disciples  of  Chvisf,  and  firsi  tpach- 
ors  of  Christianity,  the  cotemporaries,  and  successors,  of  the  Apos- 
tles. Here  (lifting  up  the  volume  iMr.  C.  said)  here  is  the  estiuiony 
of  Barnabas,  of  Clement,  Hennas,  Ignatius,  and  Polycarp — Barnabas 
the  companion  of  Paul,  Clement  the  bisiiop  of  the  congregation  i^ 
Rome,  v.'hom  all  antiquity  agrees  to  be  the  person  men'ioned  by  Paul, 
Phil.  4,  3. — Hennas,  whom  Paul  mentions  in  his  Epistle  to  the  Ro- 
mans— Ignatius,  Bishop  of  x\ntioch,  who  flourished  there  A.  D,  75^ 
who  took  the  oversight  of  that  congregation  37  years  afer  the  ascen- 
dion  of  Christ.  Polycarp,  Bishop  of  Smyrna,  who  had  seen,  conver- 
sed with,  and  was  familiar  with  some  of  the  Apostles — all  these  di- 
rectly quote  the  historical  or  the  epistolary  books  of  the  New  Testa- 
ment— and  refer  to  these  writings  as  of  general  notoriety.  To  these, 
I  need  scarcely  add  the  testimony  of  Papias,  the  hearer  of  John,  of 
Ireneus,  Justin  and  others,  their  cotemporaries, — They  either  quote 
them  by  saving,  as  it  is  n^rittcn,  or  by  name.  Let  us  have  an  exam- 
ple or  two :  Barnabas  in  his  epistle  says,  "  Let  us  therefore  beware 
lest  it  come  upon  us  «<?  it  is  a-ritten.  There  are  many  called  but  few 
chosen."  Nov>?  this  mode  of  quoting  Mathews'  testimony  is  more  au- 
thoritative than  the  naming  of  him:  for  this  appeal  to  his  writings 
makes  it  evident  that  they  were  notorious,  and  of  unexceptionable  au- 
jhorify,  even  so  early  as  the  time  of  Barnabas.  In  the  letter  writen  by 
Clement  from  Rome  to  Corinth,  in  the  name  of  .he  whole  congrega- 
tion in  Rome,  to  the  whole  congregation  in  Corinth,  say  from  500 
Christians  in  Rome  to  500  Christians  in  Corinth,  the  sermon  on  the 
Mount  is  directly  quoted,  and  other  passages  of  the  testimony  of  Ma- 
tbew  &  Luke. — But  it  would  be  tedious  to  be  minute  in  fiirnishiug 
examples  of  each  sort  of  quotations  here  j  more  thun  forty  clear  allu- 
sions to  the  books  of  the  New  Testament  are  to  !^  found  in  the  single 
fragment  of  Polycarp,  and  there  are  more  quotations  in  Tertullian  of 
the  second  century,  from  the  New  Testament,  than  are  to  be  found  of 
the  writings  of  Cicero,  in  all  the  writers  of  two  or  three  centuries.— 
Indeed,  from  the  very  time  in  \\h.'h  these  writings  first  appeared,  they 
were  received  according  to  their  dates,  and  quoted  and  applied  in  the 
decision  of  all  controversies,  by  all  the  Commentators,  as  possessed  of 
an  authority,  and  to  be  heard  witli  a  reverence,  paramount  to  all  otlier. 
3o  scrupulous,  too,  were  the  ancient  Christians  of  the  authority 
of  these  writings,  that  when  collecting  them  into  one  volume  (for  many 
years  they  were  written  and  read  in  detached  pieces)  'hey  would  not 
agree  to  bind  in  'he  same  parchment  with  them,  any  other  writings 
not  from  the  same  authors.  Some  of  them  even  obj'^cted  to  adding 
the  Epistle  to  the  Hebrews,  because  it  wanted  Paul's  name-  and 
some  demurred  to  the  Revelation,  written  by  John,  and  to  the  Ep.  of 
James,  to  th-  2-1  of  Peter,  *he  2  i  &  3d  of  John,  and  to  that  of  Jude^, 

f)ocause  th@^  h&4  mt  f^ached  @QQiepl^e$  oa  soqjb  as  theotaers,  Bv.1 


n  D*EBATE. 

after  making  l^mselvcs  better  acquainted  wita  the  claims  of  (hcac 
writings,  tl>ey  were  added  with  tl^  consent  of  all  the  Christians  in  the 
Eastern  as  well  as  in  the  Western  Roman  empire. 

There  is  not  a  writer  on  religion,  which  has  come  down  to  ns  from 
tiie  second  century  (and  of  such  writers  the  2d  century  was  ^jiot 
barren)  who  has  not  quoted  these  writings,  less  or  more,  as  we  do 
at  this  day.  But  why  occupy  so  much  time  in  proving  a  matter  which 
we  presume,  neither  Mr.  Owen  liimself  nor  any  sceptic  of  the  present 
day,  will  deny?  The  laborious  Lardner  has  given  most  copious  proofs 
of  the  notoriety  of  these  writings,  and  of  the  many  quotations  from 
them  by  all  the  earliest  Christian  writers :  and  it  is  well  observed  by 
Paley,  that  '•  besides  our  «iospels  and  the  acts  of  the  Apostles,  no 
Christian  history  claiming  to  be  written  by  an  Apostle,  or  Apostolical 
roan,  h  quoted  within  300  years  after  the  birth  of  Christ,  by  any  writer 
now  extant  or  known;  or  if  quoted,  isquoicd  with  marks  of  censure  &:. 
yejeclion."  It  is  also  well  remarked  by  another  writer,  "  that  the  agree- 
ment of  Christians  respecting  the  Scriptures,  when  all  the  other  dif- 
ferences are  considered,  is  the  more  remarkable  that  it  took  place 
without  any  public  authority  being  interposed.  The  only  interference 
on  record  is  that  of  the  Council  of  Laodicea,  A,  D.  363.  This  Coun- 
cil  only  declared,  and  did  not  regulate  the  public  judgment  of  only  a 
few  neighboring  churches,  the  council  only  consisting  of  thirty 
or  forty  Bishops  of  Lydia,  and  the  adjoining  countrj'.  The  con^ 
gregations  of  Christians,  all  independent  at  first,  received  those  wri- 
tings universally,  because  of  their  irresistible  claims  upon  their  faitli, 
But  I  doabt  not  that  as  sceptics  have  the  most  faith  in  one  another, 
they  will  prefer  the  testimony  of  one  Celsus,  an  infidel,  to  the  testimo- 
ny of  six  men  who  had  seen,  conversed  with,  and  were  familiar  with, 
the  Apostles — These  six  are  Barnabas,  Clement,  Hermas,  Ignatius,  Po- 
iycarp  and  Papias. — Let  tham,  however,  remember,  that  their  own 
Celsus,  who  had  much  better  opportunitiesof  detecting  any  imposition 
or  fraud  than  they,  appeals  to  the  affairs  of  Jesus,  as  written  by  his 
own  companions^  and  quotes  these  histories  as  notorious  documents 
in  his  own  time. 

Adjourned  to  meet  at  three. 

Friday,  17th  April,  1829 — Afternoon 

The  Honorable  Chairman  rose  and  stated,  that  in  consequence  of 
notice  given  by  Mr.  Owen,  that  he  has  offered  all  he  has  to  say  in  the 
opening,  we  propose  that  Mr.  Campbell  will  proceed  until  he  finish  his 
argument  now  begun ;  and  that  Mr.  Owen  may  then  reply,  Mr.  C.  re- 
join, and  the  discussion  close, 

Mr.  CAMPBELL  rises- 
Mr.  Chairman— Before  resuming  my  argument,  I  presume  it  will 
not  be  amiss  to  state  some  facts  relative  to  this  discussion.     Anterior 
to  Mr.  Owen's  last  visit  to  Europe,  I  had  the  pleasure  of  an  interview 
vnih  him,  at  which  time  we  made  our  arrangements  for  this  controver» 


bEHATli.  13 

sy.  I'rom  the  fluency  with  which  Mr.  Owen  spoke  oi"  liia  system,  and 
of  the  present  state  of  society,  and  from  his  known  labors  and  zeal  in 
liie  cause  of  scepticism,  I  did  expect  to  fmd  in  him  a  very  formidable 
disputant,  and  concluded  it  would  be  necessary  for  me  to  provide  a 
<^reat  variety  of  documents  for  this  discussion.  The  positions  whieli 
liave  been  so  often  read,  I  expected  Mr.  Owen  would  logically  defend, 
one  by  one. — He  affirmed,  and  1  dcuied.  The  om(s  prohandi  he  tooli 
upon  himself.  Conscious  of  his  inability  to  support  these  positions, 
ii  saems  he  lias  now  abandonc;!  them,  any  farther  than  assertion? 
v;ithout  proof,  and  declamation  witliout  argument,  «pon  twelve  otiier 
positions,  may  be  im igined  to  have  some  bearin<f  upon  them.  I  was 
prepared  to  rebut  Ji  s  proofs  and  arguments,  had  he  presumed  to  defend 
iiisalFirmations^bat  did  not  expect  to  have  to  assume  propositions  af- 
^rmative  of  the  authenticity  of  Christianity,  and  prove  them  while  I 
nmst  rebut  him. — This  iaifure  of  my  friend,  has  very  much  embarras- 
i;ed  this  discussion,  and  has  obliged  me  to  change  my  course,  and  to 
new  modify  my  defence  of  Claistianily.  Mr.  Owen  had  not  finished 
]iis  prefiitory  address,  until  I  saw  that  he  could  not  argue  the  verity  of 
his  assertions.  I  v/as,  however,  so  circumscribed  by  the  rules  of  logic 
and  decorum,  as  not  to  feel  m3'sclf  authorized  to  pay  no  attention  to 
his  propositions  and  heterogeneous  matter,  but  to  go  on  and  argue  po- 
sitions of  my  own.  I  have  stood  in  the  centre  of  a  circle  of  embar- 
rassments— embarrassed  by  the  obliquity  of  Mr,  Owen's  method,  and 
ins  disregard  to  the  decisions  of  the  presiding  Moderalovs — at  one  time 
reminded  tJiat  the  ladies  do  not  hear  me:  at  another,  the  stenogra- 
plier  groans  under  the  rapidity  of  my  pronunciation,-  anon,  the  appre- 
hension that  my  half  hour  is  almost  fled,  restrain  my  tongue  and  em- 
bargo my  thoughts;  so  that  lam  surrounded  v/ith  very  vicious  circum- 
stances, as  Mr.  Owen  would  say.  But  now  I  hope  to  be  in  some 
measure  relieved  from  the  influence  of  these  embarrassing  circum- 
.stances — altliough  the  singularity  of  this  issue  m.ay  oblige  mcto  omit 
a  very  large  proportion  of  the  documents  w^hich  I  had  expected  to  of- 
fer. 

Authorized  as  I  now  am,  by  th.e  decision  of  tlio  bench,  I  proceed  te 
the  furtlier  confirmation  of  the  truth  of  the  position  under  discussion 
fit  the  time  of  our  adjournmient. 

That  tlie  historical  and  epistolary  books  of  the  New  Testament^ 
were  written  by  the  persons  and  at  the  times  alleged  by  themselves,  is, 
perhaps,  in  the  estimation  of  some,  already  sufficiently  es'aMislied.  It 
would  be  easy  to  swell  the  list  of  the  original  vouchers  with  many  dis- 
tinguished names  of  the  primitive  defenders  of  Christianity,  agains'f 
tlie  cavils  and  objections  of  Jews  and  Pagans. — But  the  real  strength  of 
tbo  evidence  in  favor  of  tiie  authorship  is  in  the  cotemporary  writers . 
When  we  descend  the  page  of  history  no  farther  down  than  the  tim^es 
of  Origin,  v.'ho  succeeded  Tertullian  only  about  25  years,  we  find  such 
declarations  as  tJie  following:  "The  four  Gospels  (says  he,  and  ho 
arranges  them  as  we  have  tliem  now  arranged)  alone,  arc  received 
witliout  dispiite  by  the  whole  church  of  Cod  under  Heaven.''  That 
^?, "Christians  dilTered  ofi  other  matters,  and  iii  ihis  cne  point  alov.t 
Vol    2...  2 


»4  J>EBA1'£ 

there  was  uol  a  siagic  Aissentient.  It  would  oi>ly  savor  of  dis'i>ia} 
to  add  the  names  of  Justin  Martyr,  Dionysius,  Tatian,  Hegcssippus, 
Athenagoras,  Milliades,  and  a  hundred  others,  who  quote  these  writinps 
as  the  works  of  the  persons  whose  names  they  now  bear.  It  was  well 
said  by  Origin,  in  his  dispute  with  Celsus,  tlie  Epicurian  philosopher, 
and  opposer  of  the  faith,  wlicn  quoting  a  passage  from  these  inspired 
books :  "  Thus  it  is  written,  not  in  any  private  book,  or  such  as  arc 
lead  by  a  few  persons  only,  but  in  books  read  by  every  body."'  V/c 
cannot  proceed  to  another  item  intimately  connected  with  this,  witlioux 
reading  from  the  argumentative  Ciialmers,  the  following  rcm.arks  on 
these  testimonies : 

^'in  cslimaling  the  value  of  any  testimony,  there  are  two  dis. 
tinct  subjects  of  consideration;  the  person  v/ho  gives  the  testiraony, 
and  the  people  to  whom,  the  testimony  is  addressed.  It  is  quite  need- 
less to  enlarge  on  tlie  resources  which,  in  the  present  instance,  we  de- 
rive from  both  these  considerations,  and  how  much  each  of  them  con- 
tributes to  the  triumph  and  solidity  of  the  Christian  argument.  In  as 
far  as  the  people  who  give  the  testimony  are  concerned,  how  could  they 
bo  mistaken  in  their  account  of  the  books  of  the  New  Testament,  when 
iomc  of  them  lived  in  tlie  same  age  v.'ith  the  original  v,'riters,  and  were 
their  intimate  acquaintances,  and  when  all  of  them  had  the  benefit  of  an 
u  neon  ;;rolleJ  series  of  evidence,  reaching  down  from  the  date  of  the 
earliest  publications,  to  their  own  times?  Or,  how  can  we  suspect 
that  they  falsifieJ,  when  there  runs  thro'  their  writings  the  same  tone  of 
plainness  and  smcerity,  which  is  allowed  tostamj)  the  ciiaracter  of  an 
thenticity  on  other  productions;  and,  above  all,  when  upon  the 
strength  even  of  heathen  testimony,  v,e  conclude,  that  many  of  thcrfi, 
by  their  suflerings  and  death,  gave  the  highest  evidence  that  man  can 
give,  of  his  speaking  under  the  influence  of  a  real  and  honest  con- 
viction? In  as  fir  as  the  people  v/ho  received  tlie  testimony  arc 
concerned,  to  what  other  circumstances  can  we  ascribe  their  concur- 
rence,, but  to  the  truth  of  that  testimony?  In  what  way  was  it  possir 
ble  to  deceive  them  upon  a  point  of  general  notoriety?  The  books  of 
the  New  Testament  are  referred  to  by  the  ancient  fathers,  as  writings 
generally  known  and  respected  by  the  Christians  of  that  period.  If 
they  were  obscure  writings,  or  had  no  existence  at  the  time,  how  can 
we  account  for  the  credit  and  authority  of  those  fathers  who  appealed 
to  them,  and  had  the  effrontery  to  insult  their  fjllow  Christians  by  a 
falsehood  so  palpable,  and  so  easily  delected?  Allow  them  to  be  ca- 
pable of  this  treachery,  we  have  still  to  explain,  liow  the  people  canu 
to  be  the  dupes  of  so  glaring  an  imposition;  how  they  could  be  permit- 
ted to  give  up  every  thing  for  a  religion,  whose  teachers  were  so  un 
principled  as  to  deceive  them,  and  so  unwise  as  to  commit  themselves 
;ipon  ground  where  it  was  imiiossible  to  elude  discovery.^  Could 
Clement  liave  dared  to  refer  the  people  of  Corinth  to  an  epistle  said 
to  be  received  by  themselves,  and  which  had  no  existence?  or,  could 
he  have  referred  the  Christians  at  large  to  writings  which  they  never 
heard  of?  And  it  was  not  enough  to  maintain  the  semblance  of  truth 
^vith  the  people  of  th.eir  own  party.     Whc-o  were  t}ie  Jews  all  ih^ 


DEBATE.  :. 

"iimc;  and  how  was  ii  possible  to  dscape  the  corrcclKiii  of  tlicso  kcc:. 
and  vigilant  observers?  We  mistake  the  matter  miicli,  if  we  think, 
t'hat  Christianity  at  tliat  time  was  making  its  insidious  way  in  silonc;^ 
and  in  secrecy,  through  a  listless  and  unconcerned  public.  All  hi^•- 
Tory  gives  an  opposite  representation.  The  passions  and  curiosity  cf 
Tneii  were  quite  upon  the  alert  The  popular  enthusiasm  had  been 
excited  on  both  sides  of  the  question.  It  had  drawn  the  attention  ef 
the  established  authorities  in  ditierent  provinces  ofth^  empire,  and 
?}ie  merits  of  the  Christian  cause  had  become  a  matter  of  frequent  and 
rTioral  discussion  in  courts  of  judicature.  If^  in  those  circumstances, 
?he  Christian  Vvriters  had  the  hardihood  to  venture  upon  a  falsehood,  it 
v,-ould  liave  been  upon  safer  ground  than  wliat  they  naturally  adop- 
*ed.  They  would  never  have  hazarded  to  assert  what  was  so  open  to 
•'ontradiction,  as  the  existence  of  books  iield  in  reverence  among 
.l\  the  churches,  and  whicli  yet  nobody,  eitJier  in  or  out  ofthPi=;c 
■;'i!irch33,  ever  Jieard  of.  Ti.ey  would  never  Imvo  been  so  unwise  as  to 
i.omniit  in  tiiis  way  a  cause,  wiiicli  had  not  a  single  circumstance  to 
recommend  it  but  its  truth  and  its  evidences. 

"  The  falsehood  of  the  Christian  testimony  on  this  point,  car- 
ries along  with  it  a  concurrence  of  circumstances,  each  of  which  is 
the  strangest  and  most  unprecedented  that  ever  was  heard  of.  First, 
that  men,  who  sustained  in  their  v/ritings  all  the  cliaracfers  of  sinceri- 
ty, and  many  ofv.'hom  submitted  to  martyrdom,  as  the  highest  pledge 
of  sincerity  v.'hich  can  possibly  be  given,  should  liave  been  capable  of 
Idlsehood  at  all.  Second,  That  this  tendency  to  falsehood  should 
have  been  exercised  so  unv.'isely,  as  to  appear  in  an  assertion  perfectly 
open  to  detection,  and  which  could  be  so  readily  converted  to  the  dis- 
credit of  that  religion,  which  it  was  the  favorite  ambition  of  their  lives 
to  promote  and  establish  in  the  world.  Third,  That  this  testimony 
could  have  gained  the  concurrence  of  the  people  to  whom  it  was  ad- 
dressed, and  that,  with  their  eyes  perfectly  open  to  its  falshood,  they 
should  be  ready  to  make  the  sacrihce  of  life  and  of  fortune  in  suppor- 
ting it.  Fourth,  That  tliis  testimony  should  never  have  been  contra- 
dicted by  the  Jews,  and  that  they  should  have  neglected  so  effectual  an 
opportunity  of  disgracing  a  religion,  the  progress  of  which  they  con- 
templated with  so  mucii  jealousy  and  alann.  Add  to  this,  that  it  is 
not  the  testimony  of  one  writer,  which  we  are  making  to  pass  through 
tlie  ordeal  of  so  many  ditiicultics.  It  is  the  testimony  of  many  wri- 
ters, who  lived  at  different  times,  and  in  different  countries,  and  who 
add  the  very  singular  circumstance  of  their  entire  agreement  with  one 
another,  to  the  otlier  circumstances  equally  unaccountable,  winch  v,c* 
have  just  now  enumerated.  The  falsehood  of  tlieir  united  testimony 
is  not  to  be  conceived.  It  is  a  supposition  wliich  we  are  warranted  to 
condemn,  upon  the  strength  of  any  cnc  of  the  above  improbabilitiesic- 
ken  .separately.  But  the  fliir  v;ay  of  estimating  their  effect  upon  th-^ 
argument,  is  to  take  them  jointly,  and,  in  the  language  of  the  dorir.vji 
of  chances,  to  take  the  product  of  all  the  improbabilities- into  one 
another.  The argum.ent  which  this  product  furnislies  for  the  truth  rf 
<hc  Christian  testimony,  has,  in  strengdi  and  conclusiveness,  no  paraK 
iilin  the  wliole  compass  of  ancient  literature. '' 


I'-;  DEBATL. 

To  this  we  shall  only  adJ,  that "  the  force  of  the  above  tesiimojiy  le* 
greatly  strungtheiieil  by  the  consideration  tliat  it  is  the  concurring  evi- 
dence orse{)3.ra!e  independent  and  well  informed  writers,  who  lived  in 
countries  rcmofe  from  one  another.  Clement  lived  at  Rome;  Igna- 
tius at  Antioch;  i'olycarp  in  Smyrna:  Justin  Martyr  in  Syria;  Irenajiis 
iii  France;  Tertiillian  at  Carthage;  Origin  in  Egypt  rEusebius  at  Ccesa- 
»€a,  and  Victoriji  in  Germany.  The  dangi?r.:3  which  they  incurred,  and 
ihs  hards'iips  and  persecutions  which  they  suffered,  some  of  them 
tvcn  unto  deatli,  on  account  of  their  adherence  to  the  Christian  faith, 
give  irrcsistable  weight  io  their  (csthnony."' 

That  the  scriptures  of  the  New  Testament  are  now  read  in  language 
commuuicating  substantially  all  the  same  ideas,  originally  expressed 
in  them,  appears  from  the  quotations  found  in  tlic  works  of  these  first 
axlvocatesof  the  Christian  cause.  To  prevent  the  alteration  or  inter- 
polation of  these  documents,  the  various  sects  which  soon  sprung  up, 
ailordcd  every  sort  of  safeguard.  Various  sectaries  arose  under  the  in- 
fluence of  the  Oriental  philosophy,  v.-ho  rather  engrafted  Christianity 
upon  their  own  philosophy,  than  embraced  Christianity  as  an  entirely 
new  system.  The  Platonic  philosophy  became  the  parent  of  many 
sects.  The  Platonists  began  to  expound  the  scriptures  philosophical- 
ly, and  this  led  to  many  factions  amongst  the  Christians.  Each  party 
soon  got  into  the  practice  of  quoting  the  scriptures  to  prove  ils  own 
tenets.  The  opposing  party  narrowly  scrutinized  these  quotations. — 
This  prevented  the  corruption  of  the  text.  And  thus,  by  that  govern- 
ment which  from  evil  still  educes  good,  the  very  heresies  themselves 
xmich  disturbed  the  peace  and  retarded  the  progress  of  Christianity, 
became  the  guardians  of  the  integrity  and  purity  of  the  text. 
^  But  I  have  not,  as  yet,  to  my  own  satisfiction  at  least,  sufficiently 
fixed  upon  your  memory,  what  I  have  more  than  once  asserted,  viz. 
That  the  testimony  v/liich  the  apostles  and  first  Christians  gave  to  the 
facts  composing  the  gospel  narrative,  was  not  opposed  by  any  counter 
testimony.  Neither  the  authorship  of  tiie  Apostolic  writings,  nor  the 
fiiCts  attested  in  them,  were  ever  opposed  by  any.  contradictory  state- 
nieuts.  All  avdiquity  dees  not  afford  a  vestige,  puhllc  or  private,  of 
any  coniradictory  testimony.  Tlie  appearance  and  life  of  Jesus  Christ, 
the  miracles  which  he  performed,  the  lives,  and  labors,  and  mighty 
deeds  of  his  Apostles,  h'.s  death  and  its  accompaniments,  arc  mutters 
of  fact  uncontradicted  in  the  annals  of  Rome,  and  of  the  world.  Nay, 
vhcy  are  universally  admitted,  both 'by  Jews  and 'Pagans.  Though 
the  opposition  was  a  most  violent  one,  though  ridicule,  defamation 
.and  persecution,  weie  all  employed  and  displayed  against  the  Christian 
cause,  no  one  presumed  to  deny  the  facts.  "  Wlmt  but  trvth  almigli- 
ty  could  liave  stood  such  an  ordeal,  or  commanded  such  an  acquies- 
cence! Edic'is  were  promulged  against  the  Christians;  and  philoso-, 
pliers  employed  to  write  against  them,  but  the  former  never  questioned 
the  facts,  and  the  latter  quoted  the  gospel  history  as  authentic,  and  at- 
tempted to  explain  it  awa)'. 

_  Now  the  facts,  many  of  them  at  least,  were  most  easily  disproved.— 
Sue!)  p/-  Ilerod'.s  sunurioningtho  scribes  aa)d  clii«^f  priests  on  the  a]>iilt- 


DEBATE.  17 

cation  of  ihc  Slayi,  the  slaughter  of  llie  infant  in  Bethlehem ;  that  Jciiu 
the  Baptist  proclduned  Jesus,  and  was  bulieadeJ  by  the  intriyiios  of 
IIerodias;tiiat  Jesus  fed  many  thousands  on  a  fe\v  loaves  and  fishes; 
that  Lazarus  was  raised  from  the  grave ;  that  Jesus  was  cruciiied ;  that 
the  Apostles  were  gifted  with  foreign  tongues  on  Pentecost ;  tiiat  Peter 
and  John,  by  the  name  of  Jesus,  cured  a  cripple  of  the  greatest  noto- 
riety, at  the  beauliful  gate  oftiie  temple;  that  Paul  was  detamed  a  pri- 
soner by  Felix;  the  conduct  of  the  rnagistrafes  at  Phillippi.  liis  ap- 
pearance before  Agrippa,and  (jailio,  the  elder  brother  of  the  piiiloso^ 
pher  Seneca;  and  a  thousand  otliers  rec^ordcd,  tlie  most  ca?y  of  detec- 
tion and  refutation,  yet  not  one  of  all  tliose,  contradicted  by  an} 
writer  of  that  age,  Jew,  Pagan,  or  apostate  Christian '. 

But  so  far  from  being  contradicted  by  raiy  of  the  cotcmporarics,  alf 
T]ie  important  facts  are  admitted  by  the  adversaries  themselves.  We 
-hall  examine  a  few  of  the  first  adversaries  of  the  ChriL-:tian  religion. — 
V/e  shall  begin  v/ith  the  celebrated  Trypho.  This  violent. opiposcr  or 
the  Christian  religion  was  born  before  John  the  Apostle  died.  Thir- 
■s  quite  probable,  for  he  held  a  public  deljate  or  dialogue  v.'ilh  Justin 
Martyr,  A.  D.  140,  in  the  city  of  Ephesus.  During  the  debate,  Jus- 
riu  Martyr  mentions  many  of  the  gospel  facts,  and  appeals  to  the  miiT.-  . 
cles.  Trypho  and  his  four  companions  admit  the  facts,  but  ridicuc 
the  idea  of  Jesus  being  born  of  a  virghi,  as  absurd;  and  say  '•  it  i« 
foolish  to  suppose  that  Christ  is  God,  and  became  man.*'  He  says  it 
is  impossible  to  prove  that  any  can  be  God,  but  tlie  maker  of  thr 
world.  He  denies  not  the  facts,  whicli,  as  a  Jew,  he  had  every  facility 
to  have  done,  had  they  been  controvertible. 

Justin  cited  the  prophecy  of  Daniel,  7,  13,  and  argues  from  it.--- 
■"■•  But,"  replies  Trypho,  "  tliese  prophecies  constrain  us  to  expect  tlio 
Messiah  to  he  great  and  illustrious ;  but  he  wliois  called  your  Christ, 
was  without  reputation  and  glory,  so  that  lie  fell  under  the  greatest 
curse  of  the  law  of  God : /or  he  roas  crucified."' 

Trypho  tells  Justin  that  "  in  the  tables  of  tlie  Greeks,  it  is  said,  tlia; 
Perseus  was  born  of  Danae,  whilst  a  virgin,  he  v^'ho  is  by  tiiem  callec 
Jupiter,  having  fallen  upon  her  in  the  form  of  gold;  now,  says  he,  you 
who  affirm  the  same  thing  ought  to  be  asliamed,  and  should  rather  say 
that  this  Jesus  was  man  of  man."' 

Again,  Justin  affirms  that  the  Jews  knew,  that  Jesus  rcse  from  the 
dead.  He  adds,  "  the  other  nations  have  not  proceeded  so  far  ii: 
wickedness  against  Christ,  as  you,  v/ho  are  even  to  them  the  authors 
of  evil  suspicions  against  that  holy  ]Derson,  and  against  us,  his  disci- 
ples;  for  after  you  had  crucified  that  only  blameless  and  just  person,  by 
whose  stripes  healing  has  come  to  all  who  approacli  tlie  Father  thro" 
him,  when  you  knew  that  lie  was  risen  from  the  dead,  and  ascended 
into  Heaven,  as  the  prophets  foretold  should  iiappen,  you  not  only  did 
not  repent  of  the  evil  things  you  Jiad  committed,  but  choosing  chief 
men  at  Jerusalem,  you  sent  them  forth  into  all  the  earth  to  publisli  tha* 
the  sect  of  the  Christians  were  Atheists." 

_  Justin  having  shewn,  from  the  Jewish  scriptures,   that  another  be. 
3ides  the  Father  is  called  God,  Trypho  replied — "  You   have,   mv 
Vol.  2,  2* 


16  DEBATE. 

friend,  strongly  and  by  many  passages  demonstrated  this.— ic  remains 
that  you  shew  tJiat  this  person,  according  lo  the  will  of  the  Father, 
Euhmittcd  to  become  man  of  a  virgin,  to  be  crucified^  to  dios^-)  arise  af- 
terwards, and  to  return  to  Heaven:''  Does  not  this  prove  that  these 
facts,  though  ridiculed  and  defamed,  could  not  be  contradicted? 

Lncian,  the  Syrian,  who  was  born  about  the  year  120,  gives  the  fol 
lowing  account  of  one  Peregrinus,  wlio  publicly  burnt  himself  in 
Greece  soon  after  the  Olympic  games,  about  the  year  165: 

"  LuciAN  was  a  native  of  Samosata  in  Syria:  he  was  born  some  time 
\n  the  reign  of  Adrian,  which  began  in  the  year  117,  and  terminated 
ill  138.  Although  he  did  not  expressly  write  in  opposition  to  "Christi- 
Ojiity,  he  was  strongly  prejudiced  against  it.  lie  gives  the  tbllowing 
account  of  Peregrinus,  who  publicly  burnt  himself  in  Greece  soon  af- 
ter the  Olympic  games,  about  tl>e  year  165.  *'  Peregrinus,  or  Prote- 
us, appears  for  a  while  to  have  imposed  on  the  Christians,  and  to  have 
joined  himgelf  to  Ihem.  Lucian,  after  saying  that  ''  Peregrinus  learn- 
ed the  wonderful  doctrine  of  the  Christians  by  conversing  with  their 
priests  and  scribes  near  Palestine,"  and  after  going  on  to  observe,  that 
they  •'  still  worship  tliat  great  man  who  was  cjucified  in  Palestine, 
b?cat:se  he  introduced  into  the  world  this  nev/  religion,"  he  adds — 
^'  For  this  reason  Proteus  was  taken  up  and  put  in  prison,  which  very 
thin,^  was  of  no  small  service  to  him  afterwards,  for  giving  reputation 
to  his  impostures,  and  gratifying  his  vanity.  The  Christians  were 
much  grieved  for  his  imprisonment,  and  tried  all  ways  to  procure  his 
liberty.  Not  behig  able  to  etiect  that,  they  did  him  all  sorts  of  kind  of- 
iices;  and  that  not  in  a  careless  manner,  but  with  the  greatest  assidui- 
ty; for  even  betimes  in  the  morning,  there  would  beat  the  prison  old 
women,  some  widows,  and  also  little  orphan  children;  and  some  of 
ihe  chief  of  their  men,  by  corrupting  the  keepers,  would  get  into  pris- 
on, and  stay  the  whole  night  there  with  him :  there  they  had  a  good 
supper  together,  and  their  sacred  discourses.  And  this  excellent  Per- 
egrinus (for  so  he  was  still  called)  was  thought  by  them  to  )>e  an  ex- 
fraordinary  person,  no  less  than  another  Socrates.  Even  from  the  ci- 
fies  of  Asia,  some  Ciiristians  came  to  him,  by  an  order  of  the  body,  to 
relieve,  encourage,  and  comfort  him.  For  it  is  incredible  what  expe- 
dition they  use,  wlien  any  of  their  friends  are  known  to  be  in  trouble. 
In  a  word,  tliey  spare  nothing  upon  such  an  occasion;  and  Peregri- 
nus's  chain  brought  him  in  a  good  sum  of  money  from  them.  For 
these  miserable  men  have  no  doubt  but  they  shall  be  immortal,  and 
live  for  ever;  therefore  thcy  contemn  death,  and  many  surrender  them- 
selves to  sufferings.  Moreover,  tiieir  first  lawgiver  has  taught  them, 
that  they  are  all  brethren  when  once  they  have  turned,  and  renounced 
the  gods  of  the  Greeks,  and  worship  that  Master  of  theirs  who  was 
t-rucified,  ar.d  engage  to  live  according  to  his  laws.  They  have  also  a 
sofereign  contempt  for  all  the  things  of  tliis  world,  and  look  upon  them 
a-3  common,  and  trust  one  another  with  them  without  any  particular 
=eCTirily;  for  which  reason,  any  subtle  fellow,  by  good  management, 
may  impose  upon  tins  simple  people,  and  grow  rich  among  them." — ■ 
Jitir-ifiit  yftcrwards  informs  us,  tJiat  Peregrinus  was  set  ut  liberty  hj 


the  governor  of  Syria,  and  tliat  at  length  ho  parted  Irom  the  CJiri* 
tians. 

*'  We  have  here  an  authentic  testimony,  from  a  Heathen  writer,  who 
was  well  acquainted  with  mankind,  to  some  oFthe  main  Tacts  and  prin 
ciplcs  of  Christianity.  That  the  founder  of  the  Christian  religion 
was  crucified  in  Palestine;  that  he  was  the  great  Master  of  the  Chris- 
tians, and  the  first  author  of  the  principles  received  by  them;  that  these 
men  called  Christians  had  peculiarly  strong  hopes  of  immortal  life,  &- 
a  great  contempt  for  this  world  and  its  enjoyments ;  that  they  courage- 
ously endured  many  atHietions  upon  account  of  their  principles,  and 
sometimes  surrendered  themselves  to  sufferings.  Honesty  and  probity 
prevailed  so  much  among  them,  that  they  trusted  each  other  without 
security.  Their  Master  had  earnestly  recommended  to  all  his  follow- 
ers mutual  love,  by  whicli  also  they  were  much  distinguished ;  and 
their  assiduity  in  relieving  and  comforting  one  another  when  under  af- 
fliction, was  known  to  all  men.  It  is  no  disparagement  to  them  that 
they  were  imposed  upon  by  Peregrinus,  who  was  admired  by  many 
others." 

'•  Celsus,  cotemporary  with  Lucian,  was  an  Epicurean  philoso- 
nher,  who  lived  in  the  reign  of  Adrian.  He  was  one  of  the  most  viru- 
lent adversaries  the  Christian  religion  ever  had,  and  also  a  man  of  con- 
siderable parts  and  learning.  The  book  which  he  wrote  against  the 
Christians,  in  the  year  17G,  was  entitled,  the  "True  Word."  He 
there  introduces  a  Jew  declaiming  against  Jesus  Christ,  and  against 
such  Jews  as  were  converted  to  Christianity.  Origen"'s  answer  to 
Celsus  is  not  a  general  reply,  but  a  minute  examination  of  alj.his  ob- 
jections, even  those  which  appeared  the  most  frivolous.  He  states  the 
objections  of  Celsus  in  his  own  words;  and,  that  nothing  might  escape 
iiim,  he  takes  them,  he  says,  in  the  order  in  which  Celsus  placed 
them. 

*•'■  Celsus  used  only  the  Gospels  themselves,  in  search  of  evidence  a- 
gainst  their  truth,  lie  never  refers  to  any  spurious  Gospel,  or  to  any 
other  accounts  of  the  life  of  Christ.  His  attack  is  conducted  710/  by 
denying  the  facts  contained  in  the  Scriptures,  of  which  he  all  along 
admlta  the  truth,  but  by  reasoning  from  such  as  the  following  topics? 
That  it  was  absurd  to  esteem  and  worship  one  as  God  who  was  ac- 
knowledged to  have  been  a  man,  and  to  have  suffered  death :  That 
Christ  invited  sinners  to  enter  into  the  kingdom  of  God:  That  it  was 
inconsistent  with  his  supposed  dignity,  to  come  to  save  such  low  and 
despicable  creatures  as  the  Jews  and  Christians:  That  he  spake  dishon- 
orably and  impiously  of  God:  That  the  doctrines  and  precepts  of  reli- 
gion are  better  taught  by  the  Greek  philosophers,  than  in  the  Gospels  ;- 
and  without  the  threa+enings  of  God."  The  following  are  specimens 
of  the  objections  he  brings  fcjrward, 

"  What  need  was  there  for  carrying  thee,   while  an  infant,   into  E--^ 
gypt,  that  thou  mightest  not  be  slain?     For  it  did  not  become  God  to 
be  afraid  of  death." — "  How  can  we  think  him  God,  who,  to  omit  oth- 
er things,  performed  none  of  those  matters  which  we  are  told  he  pro- 
iDieedt    And  whojjting  condemned  by  us^  when  he  was  sought  tg> 


50  DEBATE. 

be  punished,  uas  caught  hasely  hirkhig  and  flying,  Leiag  beuGycd  by 
those  wiiom  he  called  his  disciples?'" — "If  you  tell  them,  that  it  is 
not  the  Son  of  God,  but  he  who  is  Father  of  all  whom  men  ought  to 
worship;  they  will  not  be  satished  unless  you  also  worship  him  who  is 
the  author  of  their  sedition;  not  that  they  exceed  in  the  worship  of 
God,  but  that  they  above  measure  worship  this  man."  "  Speaking  of 
the  crucifixion,  Celsus  says,  "  If  not  before,  Avhy  did  he  not  now,  at 
least,  exert  his  divinity,  and  deliver  himself  from  this  ignominy,  and 
treat  those  as  they  deserved,  who  behaved  ignominiously  both  towards 
himself  and  his  Father." — "  If  these  men  worshipped  no  other  buttlie 
one  Uod,  they  might  justly  inveigh  against  all  other  Gods.  But  now 
they  out  of  measure  worship  one  who  but  lately  appeared,  and  yet  im- 
agine they  do  not  sin  against  God,  though  tiiey  also  serve  his  minis- 
te) ."  He  affirms  tliat  Jesus,  being  "  brought  up  obscurely,  and  obli- 
ged to  serve  for  hire  in  Egypt,  learned  there  certain  powerful  arts,  for 
wnich  the  Egyptians  are  renowned;  then  returned  greatly  elated  with 
his  power,  on  account  of  which  he  declared  himself  a  God." 

"  Celsus  represents  Jesus  to  have  lived  but  a  few  years  before.  He 
■nentions  its  being  said  that  Jesus  was  bom  of  a  virgin;  that  angels  ap- 
peared to  Joseph,  lie  speaks  of  the  star  that  appeared  at  the  birth  of 
Jesus;  the  wise  men  that  came  to  worship  hiin,  when  an  infant,  and 
Herod's  massacreing  the  children ;  Joseph's  lleeing  with  the  child  into 
Egypt,  by  the  admonixion  of  an  angel;  the  Holy  uhost  descending  on 
Jesus  like  a  dove,  when  he  was  baptized  by  John,  and  the  voice  fl-om 
Heaven  declaring  him  to  be  the  Son  of  God;  his  going  about  with  his 
disciples,  whom  he  calls  boatmen,  publicans,  and  wicked  sailors;  his 
healing  the  sick  and  lame,  and  raising  the  dead ;  his  foretelling  his 
own  suiferings  and  resurrection;  his  being  betrayed,  forsaken  by  his 
own  disciples;  his  sutierings;  his  praying  "■  Father,  if  it  be  possible,  let 
this  cup  pass  from  me;"  the  ignominious  treatment  he  m.et  witJi;  the 
robe  that  was  put  upon  him;  the  crown  of  thorns;  the  reed  put  into  his 
hand;  his  drinking  vinegar^and  gall;  and  his  being  scourged  and  cruci- 
fied; his  being  seen  after  his  resurrection,  by  a  fanatical  woman,  (as  ho 
calls  her,  meaning  Mary  Magdalene,)  and  by  his  own  companions  and 
disciples;  his  shewing  them  his  hands  that  were  pierced;  the  marks  of 
his  punishment.  He  also  mentions  the  angels  being  seen  at  his  sepul- 
chre, and  that  some  said  it  was  one  angel,  others  that  it  was  two;  by 
which  he  hints  at  the  seeming  variation  in  the  accounts  given  of  it  by 
the  Evangelists.  Upon  the  whole,  there  are  in  Celsus  about  eighty 
quotations  from  the  books  of  the  iNew  Testament,  or  references  to 
them,  of  which  Origen  has  taken  notice.  And  whilst  he  argues 
from  them,  sometimes  in  a  very  perverse  manner,  he  still  takes  it  for 
granted,  as  the  foundation  of  his  argument,  that  whatever  absurdities 
could  be  fastened  upon  any  words  or  actions  of  Christ,  recorded  in  the 
Gospels,  It  would  be  a  valid  objection  against  Christianity. 

"  The  reasoning  then  on  both  sides  of  this  dispute  proceeded  on  the 
supposition  of  the  truth  of  the  Gospel  history.  Celsus  also  grants 
that  Christ  wrought  miracles.  The  ditierence  between  him  and  Chi- 
gen,  on  this  subject,  lies  in  the  manner  of  accounting  for  them;  the  one 
^=cribing  them  to  inagic,  the  other  to  the  power  of  God." 


DEBATK.  2i 

"?oui'UVSV  the  philosopher,  was  bom  at  Tyre,  in  Phcnicia,  about 
tlie  year  233.  He  wrote  a  large  treatise  against  the  Christian  reli- 
gion, of  which  he  was  a  very  able  and  learned  opponent.  He  endeav- 
ors to  overthrow  ihc  authority  of  the  Scriptures,  not  by  den3'ing  their 
authenticity,  but  by  endeavoring  to  point  out  in  them  contradictions  &> 
absurdities;  but  he  opposes  no  contradicting  statement.  He  docs  not 
deny  the  miracles,  but  calls  them  "•  the  works  of  cunning  demons,^ 
and  refers  to  some  who  he  asserts  performed  miracles  as  great.  He 
appears  to  have  been  well  acquainted  with  the  Scriptures,  and  refers 
to  numerous  passages  and  circumstances  in  them,  which  he  perverts, 
after  the  manner  of  Celsus,  pointing  out  wliat  he  deems  immoral  and 
absurd.  "  If  Christ,"  he  objects,  "  be  the  way  of  salvation,  the  truth, 
and  tlze  life,  and  they  only  who  believe  in  him  can  be  saved,  what  be- 
came of  the  men  who  lived  before  his  coming  ?" — "  Christ  threatens  ever- 
lasting punishment  to  those  who  do  not  believe  him,  and  yet  in  anoth- 
er place  he  says,  with  what  measure  ye  mete,  it  shall  be  measured  to 
you  again,  which  is  absurd  and  contradictory;  for  all  measure  must  be 
limited  to  time.'^  He  objects  that  Peter  v.as  reproved  by  Paul,  for 
that  he  did  not  proceed  uprightly  in  preaching  the  Gospel.  Hence  he 
argues  the  falsehood  of  tlie  whole  doctrine,  as  if  it  were  a  mere  inven- 
tion, since  the  heads  of  the  churches  disagreed.  Other  passages  of 
Scripture  he  reasons  upon  in  a  similar  manner.  The  cause  wliy  ^^- 
culapius  wrought  no  cures,  as  he  says,  in  his  time,  and  why  the  other 
gods  no  longer  gave  responses,  neither  intermeddled  in  the  affairs  of 
men,  he  ascribes  wholly  to  the  honor  that  was  given  to  Jesus;—- 
"  Since  Jesus  has  been  honored,  none  have  received  any  public  bene- 
fit from  the  gods-" 

"  Notwithstanding  what  he  says  against  the  Christians,  Porphyry 
gives  an  honourable  testimony  to  the  character  of  Jesus  Christ.  In 
his  treatise,  entitled  "  Philosophy  of  Oracles,'"  the  following  passage, 
preserved  by  Eusebius,  occurs : 

"  What  we  are  going  to  say,  may  perhaps  appear  to  some  a  para- 
dox, for  the  gods  declared  Christ  to  be  a  person  most  pious,  and  be- 
come immortal.  Moreover  they  speak  of  him  honorably"  And  go- 
ing on,  he  adds;  "  being  asked  concerning  Christ,  whether  he  is  God, 
he  (Apollo)  answered,  <  That  he  who  is  renowned  for  wisdom,  knows 
that  the  immortal  soul  continues  after  the  body;  but  the  pious  soul  of 
that  man  is  most  excelling.'  He  therefore  affirmed  him  to  be  a  most 
pious  person,  and  that  his  soul,  which  the  foolish  Christians  worship, 
like  that  of  other  good  men,  was  after  death  made  immortal ;  but  being 
asked  why  he  was  punished?  he  answered,  'That  the  body  indeed  is 
ever  liable  to  little  torments ;  but  the  soul  of  the  pious  rests  in  the  plain 
of  Heaven."  And,  immediately  after  this  oracle,  he  adds,  "  He  was 
therefore  a  pious  person,  and  went  to  Heaven,  as  pious  persons  do, 
for  which  cause  you  ought  not  to  speak  ovil  of  him,  but  to  pity  the  fol 
ly  of  the  men,"  (namely  who  worship  him.)" 

"  HiERoc'LES  the  philosopher,  was  prefect  at  Alexandria,  in  the 
year  303.  He  composed  two  books  in  order  to  confute  the  Christian 
religion.     To  these  books  Eusebius  published  an  answer,  which  sti'l 


xJ  DEBATE. 

remains.  Hierocics  endeavours  to  prove  the  fuisohood  of  the  Scrip- 
tares,  by  attemptin<r  to  shew  that  they  contradict  themselves,  for  which 
purpose  he  makes  observations  on  a  great  number  of  particular  passa- 
ges. The  proof  of  Christianity,  from  the  mirades  of  Jesus,  he  tries  to 
invalidate,  not  by  denyinj;  the  facts  themselves,  but  by  shewing  that 
one  Appollonius  liad  performed  equal,  if  not  greater  miracles,  which 
were  recorded,  he  says,  not  by  ignorant  meh  like  Peter  and  Paul;  bi/t 
by  Maximus  of  -Egis,  and  Damis  a  philosopher.  "  Now,"  says  he, 
*'  we  reckon  him  who  did  such  wonderful  things,  not  a  god,  but  only 
a  man,  v.'kereas  tliey  (the  Christians)  give  the  appellation  of  God  to  Je- 
sus, because  he  performed  a  few  miracles.''  Lactantius,  in  remarking 
on  this,  affirms,  that  the  difterence  between  the  miracles  performed  hy 
Jesus,  and  all  impostors  whatever,  is  evident  from  the  manner  in 
wliicli  they  were  regarded  by  n)ankind.'' 

"  Julia  X,  the  Roman  Emperor,  succeeded  to  the  throne  of  the  CvT*. 
SarS  in  the  year  3G1-  He  had  once  made  a  profession  of  Christiani- 
ty, but  afterwards  abandoned  it.  In  the  year  363,  he  wrote  a  treatise 
in  three  books  against  the  Christians,  and  to  confute  the  Christian  re- 
ligion, against  which  he  shews  great  inveteracy.  Libanius  the  Soph- 
ist, who  was  acquainted  with  Julian,  says :  "  He  wrote  a  treatise  to 
shew  that  these  books  which  make  th6  Man  of  Palestine  to  be  God, 
contained  nothing  but  silly  and  ridiculous  matters."  Cyril  wrote  an 
answer  to  this  v/ork,  in  which  he  transcribes  many  passages  from  it  at 
length.  Julian,  like  the  others  whose  works  we  have  been  consider- 
ing, acknowledged  the  princiiml  facts  of  the  Gospel  history.  The  na- 
ture of  Julian's  objections,  as  well  as  his  admission  of  the  facts  rela- 
ted, will  be  seen  from  the  following  extracts:  "  Jesus  having  persua- 
ded a  few  among  you,  and  those  of  the  worst  of  men,  has  now  been 
celebrated  about  three  hundred  years,  having  done  nothing  in  his  lifc- 
fime  worthy  of  remembrance,  unless  any  one  thinks  it  a  mighty  matter 
to  heal  lame  and  1)lind  people,  and  e.\orcise  demoniacs  in  the  villages 
of  Bethsaida  and  Bethany." — "Jesus  whom  you  preach  was  one  of 
Casar's  subjects.  If  you  refuse  this^  I  will  prove  it  by  and  by.  But 
the  thing  is  acknowledged:  For  you  say,  that  he,  with  his  father  and 
mother,  was  enrolled  under  Ceronius.  Now,  after  he  was  born,  what 
good  did  he  do  to  Jiis  relations?  For  he  says  they  would  not  ©toy 
him." 

"  Alluding  to  the  superstitious  contentions  of  (he  Christians  of  that 
time  about  the  observance  of  Easier,  he  says,  "  These  things  flow  en- 
tirely from  yourselves,  for  no  wliere  has  Jesus  or  Paul  delivered  you 
these  things,  commanding  you  to  do  them.  The  reason  is,  they  did 
not  expect  that  ever  you  would  attain  to  this  degree  of  power;  for  tliey 
were  content  if  they  deceived  servant-maids  and  slaves,  and  by  their 
means  some  wives  and  husbaiKls,  such  as  Cornelius  and  Sergius;  of 
whom,  if  the  one  is  remembered  among  the  noted  men  of  that  time,  for 
these  things  happened  in  the  reign  of  Tiberius  or  Claudius,  do  you 
think  that  I  lie  concerning  tiie rest?" 

"  You  are  so  unfortunate  that  you  do  not  continue  in  those  things 
winch  were  delivered  to  ycu  bv  the  Anostles.     For  their  successor? 


DKBATLV  ^3 

na\"e  dressed  tiiem  up  for  the  worse,  and  more  rmpiousiy.  Fen-  neith- 
^•r  Paul,  nor  Matthew,  nor  Luke,  nor  Mark,  ventured  to  call  Jesus^ 
God.  But  that  good  man  Jolm,  perceiving  that  numbers  of  the  Gre- 
cian and  Italian  cities  were  caught  with  that  distemper,  and  hearmg, 
JO  Isupposc,  that  tne  sepulchres  of  Peter  and  Paul  v;ere  privately  wor- 
.shipped,  v/as  tlie  first  who  Jiad  the  boldnees  to  pronounce  it.''  Fur 
tner,  lie  object:?  what  John  say?.  "  JNo  man  hatii  seen  God  at  any  time; 
the  only  begotten  Son,  v/ho  is  in  the  bosom  of  t  lie  Father,  lie  hath  re-, 
vealed  him.  Whether  tlien  is  this  God  word  made  flesh,  the  only  be  ■ 
gotten  Son  v.'ho  is  in  the  bosom  of  tiic  Father?  and  if  he  is  tlie  same,  as 
I  think,  then  certainly  even  you  liave  seen  God;  for  he  dwelt  among 
you,  and  ye  beheld  his  glory." 

*'  Speaking  of  the  Christians,  he  scofSngly  says :  "  Not  only  they  o€ 
his  time,  but  that  some  of  those  who  at  the  beginning  received  the 
v/ord  from  Paul,  v^ere  such,  is  apparent  from  v/hat  Paul  hunself  says, 
writing  to  the.Ti.  Fori  presume  he  was  not  so  void  of  shame,  as  to 
send  them  s  -.e!!  reproaches  in  his  letter  to  them,  if  he  had  not  known 
ihem  to  be  just.  Tliese  aie  the  things  which  lie  writes  of  his  disciples^ 
Vxid  to  themselves.  ''Bo  not  deceived;  neither  idolaters,  nor  adulter- 
ers, nor  eifeminato,  nor  abusers  pf  themselves  with  mankind,  nor 
thieves,  nor  covetous,  nor  drunkards,  i^or  revilers,  nor  extortioners, 
shall  inherit  the  kingdom  of  God.  And  you  are  not  ignorant,  breth- 
ren, that  sucli  were  you  also.  But  ye  are  washed,  but  ye  are  sanctitied 
in  the  name  of  Jesus  Ciirisr,*'  1  Cor.  vi.  9 — ll.  You  see  they  were 
such,  but  they  hid  been  s:incti{ied  and  washed,  having  been  cleansed 
.'ind  scoured  with  water,  which  penetrates  even  to  the  soul.  And  bap 
fism,  which  cr^nnot  hcil  the  leprosy,  nor  the  gout,  nor  the  dysentery, 
nor  any  other  distemper  of  the  body,  takes  av/ay  adulteries,  extortions, 
and  all  other"5ln3  of  the  soul."  In  the  above  passage,  Julian  says,  "I 
presume  he  was  not  so  void  of  shame  as  to  send  them  such  reproaches 
in  his  letter  to  them,  if  he  had  not  known  them  to  be  just."  This  h 
the  very  argument  formerly  insisted  on  respecting  the  testimony  of  the 
lirst  Christians,  to  whom  the  Epistles  were  addressed,  which  must  have- 
been  applicable  to  them,  or  they  would  r^ever  have  been  received  and 
acknowledged  by  them. 

'•  In  a  letter  to  Arsacius,high  priest  of  Galatia,  referring  to  the  impi- 
ety of  the  Heathens,  Julian  recommends  the  example  of  the  Chris- 
tians :  <•  Why  do  we  not  look  to  that  which  has  been  the  principal 
cause  of  the  augm.entation  of  impiety,  humanity  to  strangers,  care  in  bu- 
rying the  dead,  and  that  sanctity  of  life  of  which  they  make  such  a  show? 
all  which  thines  I  v.ill  have  to  be  really  practised  by  our  people  It  is 
not  sufficient  that  you  are  unblameable  yourself^  all  the  priests  in  Ga- 
latia ought  to  be  so  likewise.  I  will,  therefore,  that  you  persuade,  and 
even  compel,  all  the  priests  m  Galatia  to  live  soberly,  otherwise  do  you 
depose  them  from  the  priestly  office,  unless  Ihey,  and  their  wives,  and 
children,  and  servants,  do  religiously  worship  the  gods,  and  also  for- 
bear to  converse  with  the  servants,  children,  and  wives  of  the  Galileans. 
*vho  are  impious  towards  the  gods,  and  prefer  impiety  to  religion. — ■ 
Ypu  are  likewise  to  order  th«^m  not  to  frequent  the  theatre,  nof  tp 


I 


24  DEBATK 

clriftk  in  taverns,  nor  to  exercise  any  mean  or  sordid  employmento.-*- 
Such  as  hearken  to  year  directions,  you  are  to  encourage;  others  yoij 
are  to  reject.  You  are  also  to  erect  iiospiials  in  every  city,  thatsuan- 
gers  also  may  share  in  our  humanity;  and  not  only  those  of  our  own  re- 
ligion, but  oiners  liicewise,  if  they  are  necessitous."  He  then  tells  him 
\vhal  allowance  he  had  made  for  that  purpose.  ''  For,"  says  he,  ''  it  is 
a  shame  wlien  there  are  no  beggars  among  tiie  Jews,  and  the  impioug 
Galileans  relieve  not  only  their  own  people,  but  ours  also,  that  ouie 
poor  should  be  neglected  by  us,  and  h-3  left  helpless  a-id  destitute." 

"  After  all,"  says  Julian,  ''  these  (Galileans)  have  in  some  degree  .": 
proper  sense  of  religion,  for  they  worship  no  abject  aud  vulgar  deity, 
but  that  uoJ  who  is  truly  all-powerful  and  all  good-  by  whose  direc- 
tion the  sensible  world  is  conducted;  the  same  1  am  persuaded  that 
we  also  worship,  under  ditferent  names.  TJiey  therefore  seem  to  me 
to  act  very  consistently,  as  they  are  not  transgressors  of  the  laws,  but 
only  err  in  paying  their  worship  to  this  one  God,  in  neglect  of  all  tlie 
rest,  and  in  thinking  tiiat  we  only,  whom  tliey  style  the  ■.. entiles,  arc 
precluded  from  his  influence."  " 

These  testimonies  are  as  worthy  of  the  attention  of  =b3  Christian  pub- 
lic, as  of  the  sceptics;  for,  v*'hile  they  prove  that_  neither  infidel  Jev.s, 
j}or  Pagans,  nor  apostates  from  the  Cliristian  faith,  in  all  their  spite  and 
malice,  and  with  all  tiieopporluniiies  which  they  had,  ever  attempted 
to  contradict  one  of  the  great  facts  on  which  Christianity  is  predica- 
ted; they  also  give  some  striking  attestations  to  the  purit}^,  excel- 
lency, and  value  cf  Christianity,  as  received  and  practised  by  the  pri- 
mitive Christians.  But  the  conclusion  from  these  premises  bearing 
upon  the  position  before  us  (now,  1  hope,  estal.'lished  in  eyery  mind  in 
ihis  assembly)  which  has  led  us  so  far  into  antiquity,  is  this — that  the 
Christian  Scriptures,  and  tlie  facts  which  they  record,  were  admitted  by 
the  enemies  of  Christianity,  as  we  nov/ contend  for  them.  But  these 
infidels,  like  the  modern,  attempted  to  explain  them  away,  to  ridicule, 
or  reproach  them,  as  you  have  heard  upon  the  present  occasion ;  but^ 
with  what  success,  let  the  page  of  history,  and  our  own  experience,  de' 
dare. — I  will  only  add,  that  1  see,  in  my  friend  Mr.  Owen,  only  a 
second  edition  of  Celsus,  in  some  respects  abridged,  and  in  others  en- 
larrjed  and  improved.  He  dare  not  to  deny  the  facts,  but  philosopli- 
izes  against  them,  because  repugnant  to  his  Epicurean  notions  of 
niatter,  virtue  and  happiness. 

Tliese  old  sceptics  reasoned  against  Jesus  being  Lord  of  tlic  Uni- 
verse,  and  against  his  religion,  just  as  a  modern  atheist  reasons  against 
the  proposition,  thai  God  made  this  globe.  A  benevolent  being  could 
not  create  a  world  like  this.  See  how  badly  it  is  planned,  arranged, 
and  adapted  to  the  subsistence  of  animals.  One  part  of  it  parched 
with  a  vertical  sun;  onother  bound  in  perpetual  ice.  One  part  of  it 
drcTi-y  washes,  snndy  deserts,  and  three  fourths  of  the  whole  immense 
oceans.  They  have  formed,  in  their  own  imagination,  a  standard  o( 
benevolence,  and  that  will  not  apply  to  the  appearance  of -hings — and 
it  is  more  consisienl  wi'h  i!ie  pride  of  philosopiiy  to  annihilate  a  crcn-, 
jf.^r,  tjiar^  to  .sacrifice  their  owu  imagination,?  to  lea^son.    So  with  thcK 


■  i;n;iiiiivo  .sceplies,-  they  opposed  their  own  ideas,  or  their  own  supersli- 
('ion,  to  incoiitcstiblc  tlictt; ;  and  rallior  tlian  abandon  the  former,  they 
thought  good  to  attempt  to  explain  away  tlie  latter. 

Two  Tacts  are  cstablirfhed  from  (ha  preceding  documents  and  proei;- 
— our  adversaries,  themselves,  being  judges: 

1.  All  Chriitian  coiniuunitips,  from  A.  D.  33  to  101,  whether  prt 
viously  Jews;,  or  Pagans,  or  both,  to  wiiom  these  writings  were  addrt-.- 
seJ,  did  receive  and  retain  these  writings,  as  the  wori-Ls  of  the  person  • 
\ihoso names  they  bear. 

2.  That  all  the  opponents  of  CJiristianity  whoso  work-s  have  come 
down  to  us — or  whose  arguments  have  Ijeen  preserved  in  tlie  \vriti;igs 
of  their  op})onents,  did'adiuit  the  Gospel  Histories  to  have  been  writtcii 
by  their  reputed  authors;  did  admit  the  facts  recorded — and  never 
dared  to  cjuestion  either  die  authorship  of  the  inspired  books,  the  tii^j.; 
or  place  of  their  publication,  or  the  verity  of  the  facts  stated  by  liiu 
eye  and  ear  witnesses  of  the  Word. 

While  on  the  subject  of  the  authorship  of  these  sacred  v/ritings,  and 
on  the  incontrovertible  nature  of  the  facts  stated  in  these  narratives,  I 
would  think  it  not  unsuitable,  in  tliis  place,  to  take  notice  of  the  char- 
acter,'-f  these  writers,  and  the  circuinstantiaUtt/  o?  theiv  narrations. 

The  question  nov/ before  us,  is :  Does  the  character  of  these  writer.-, 
as  it  presents  itself  to  our  view,  from  their  own  writings,  or  from  any 
records  which  have  come  down  to  us,  afibrd  any  ground  to  suspecr. 
either  their  sinccriltf,  or  any  moral  defect  v/hatever  ?  There  is  a  species 
of  evidence,  sometimes  called  the  internal  evidence  of  Christianiiy. — 
This  is  made  up  from  the  character  of  the^ writers,  the  peculiarities  of 
style  and  sentiment  exhibited,  and  also  from  the  nature,  object,  and 
tendency  of  the  doctrine  taught,  or  the  communications  made.  There 
is  what  is  sometimes  called  the  critical  internal  evidence;  and  the  mo- 
ral internal  evidence.  lam  not  however  going  into  this  matter  at  pre- 
sent. I  only  remark,  that,  although  the  internal  evidence,  found  with- 
in the  volume,  is  not  supposed  the  best  calculated  to  arrest  the  atten- 
tion of  the  bold,  declaiming  infidel,  or  tlie  curious  spsculating  sceptic  ; 
yet  this  is  the  evidence  which  ever  has  made  the  deepest,  impression  up- 
on the  mind  of  the  honest  enquirer;  and  affords  a  much  greater  assu- 
rance to  the  believer  of  the  certainty  of  the  foundation  of  Ins  faidi,  thou 
all  the  external  proofs  which  have  ever  been  adduced.  Tlie  moral  in- 
ternal evidence  of  Christianity,  is  that  which  takes  hold  of  tJie 
gi'eat  mass  of  mankind,  because  it  seizes  the  so(d  of  man;  it  adapts  it- 
self to  the  whole  man.  It  speaks  to  the  understanding,  to  the  con- 
science, to  the  affections,  to  the  passions,  to  the  circumstri.nces,  of  man, 
in  a  way  which  needs  no  translation,  no  comment. — It  pierces  tlio 
soul  of  man,  dividing  even  the  animal  life  from  our  intellectual  nature 
and  developing  the  thoughts  and  intents  of  the  heart.  There  is  aa 
internal  sense  to  wdiich  it  addresses  itself,  which  can  feel,  examine 
t  weigh,  and  decide  upon,  its  pretensions,  without  pronouncing  a  word. 
t  In  silencing,  confuting,  confounding,  and  converting,  tlie  bol(t  op- 
^  poser  with  a  hard  heart  and  a  seared  conscience,  we  do  take  hoh!  oi' 
''tliose  stronar,  stubborn,  and  prostrating  arguments,  drawn  from  what 
Vol  2,  3 


'-'■  DEBATE. 

wc  someliniuj  call  llie  extrlnsw  sources.  But  when  we  aim  at  con-.i 
ting  the  great  mass  of  mankind,  we  only  think  of  laying  open  the  i.; 
lcrual«evi(J&nces.  In  the  former  case,  we  begin  by  proving  th^t  (Jod 
speaks;  but,  in  the  latter,  we  assume  the  fact,  and  prove  it  from  what 
is  spoken.  That  God  speaks,  ten  tliousand  vouchers  in  the  volume 
ticclare — none  of  which  can  be  refuted.  These  are  they  which  aa- 
^jure  the  Christian  that  his  f  lith  will  never  make  him  ashamed. 

But  I  will  speak  of  the  circumstantiality   of  the  writers,  tiiat  I  may 
illustrate  their  sviccrity.     When   a  person   attempts  to   impose  upon 
us,  he  sometimes  deals  in  generals,  and  avoids  particulars.     He  keeps 
out  to  sea.     He  takes  care  not  to  deal  much  in  dates,  times,  persons, 
and  places  of  easy   reference,     He   fears   nothing  more  than  specific 
terms, and  minute  details.     But  as  there  is  a  peculiar  air  of  design,  in- 
trigue, imposture,  or  fiction,   so  there  is  an  air  of  frankness,  candor, 
honesty,  sincerity,  which  it  is  as  difficult  to  counterfeit,  as  to  change 
the  lineaments  of  the  fiice.     There  is  the   physiognomy  of  truth. — 
Sometimes  it  is  mimicked.     A  labored  minuteness,  instead  of  the  un- 
affected details,  an  artificial  particularity    instead  of  the  natural   and 
incidental  relation  of  circumstances,  frequently,  in  works  of  fiction, 
fcssume  much  of  the  air  of  truth;  but  never  so  exact  is  the  imitation  as 
to  escape  tlie  detection  of  the  Avell  informed  and  accurate  examiner. — 
A  secret  consciousness  of  merited  suspicion  will  always  blush   thro' 
the  most  labored  concealment.     But  the  consciousness  of  truth,  will, 
v.'ithout  a  challenge,    court  investigation,  and  defy  contradiction. — 
There  is  an  air  of  this  sort  which  accompanies    conscious  truth,  that 
never  can  be  perfectly  coUi;*3rfeited.     This  fearlessness  of  consequen- 
ces, this  eager  desire  of  examination,  this  courting  of  contradiction,  is 
the  most  prominent  feature  in  the  character  of  all  the  original  witnes- 
ses who  attest  the  evangelical  story.     They  take  a  range  in  their  nar- 
rative.s,  quite  unnecessary,  and  go  into  circumstantial  details,  allusions 
to  persons,  places,  ^nd  public  events,  which  no  necessity  compelled, 
were  it  not  that  they  defied  doubt,  and  solicited  examination.     When 
they  record  a  miracle,  they  go  into  a  detail  of  circumstances,  which  ren- 
ders rational  doubt  impossible.    The  witnesses  of  many  of  the  miracles 
were  very  numerous,  and  in  recording  them,  they  challenge,  as  it  were, 
and  summon  all  the  witnesses.     Sucli,  for  example,  was  the  fact  in  that 
sublime  miracle  of  feediag  5000  men  upon  five  barley  loaves  and  two 
small  fishes.     The  place  where,  the  time  of  year  when,  and   many  cir- 
cumstances connected  with  tliis  occurrence,  put  it  in  the  power  of  eacli 
one  of  the  5000,  and,  consequently,  in  the  power  of  myriads  of  their 
fotemporaries,  to  contradict  and  repel  such  a  falsehood,  if  it  had  been 
one.     But  the  conversations  of  the  enemies,  the  deeds  and  sayings  of 
the  opponents,  the  objections  and  complaints  of  scribes  and  pharisees, 
are  frequently  detailed  along  with  the  cause  which  elicited  them.     AH 
of  which  afforded  the  most  ready  means  of  detection. 

N4)  country  more  than  Judca,  and  no  age  more  than  the  era  of  Jesu? 
Christ  and  his  apostles,  made  it  dhBcult  to  pass  off  a  forgery,  if  the  im- 
postors should  be  copious  in  their  allusions  to  the  events  of  the  time 
snd  place.     Now  the  apostles  and  historian.s  were  most  minute  and  co 


DCBATE.  0? 

.  A\s  m  tlieir  allusions..  But  whence  did  this  dillicuity  arise?  Be- 
ui.se  the  Jews  were  the  most  captious  people,  and  the  most  conver- 
iiut  in  iill  questions  affecting  their  religion:^  standing.and  clianicter; 
because  at  that  time  tliere  was  an  expectation  that  tlic  Messiah  sliould 
be  bora — and  because  tiie  land  of  Judea  experienced  so  many  vicissi- 
tudes in  its  political  relations,  during  the  time  this  scene  of  things  was 
T>]iibited.     At  the  commencement  of  the  period  of  the   evangelical 

•i-y,  it  constituted  apart  of  a  kingdom  under  Herod  the  great. — 
'iien  it  cinie  under  the  dominion  of  Archelaus,  under  new  arvange- 
?  lents;  then  it  passed  under  the  direct  administration  of  the  llonian 
government:  the  exaltation  of  Herod  Agrippa  to  the  sovereign  power 
<>f  his  grandfather,  for  a  time  niterrupted  this  order  of  things :  and  ti- 
nally  it  is  left  in  the  form  of  a  province;  when  the  history  of  the  New 
Testament  clo.'?es.-— The  surrounding  countries  also  partook  of  similar 
<;luuiges  in  tlieir  forms  of  government.  Now  it  would  have  been  dan- 
gerous in  the  extreme,  for  any  impostors,  living  in  any  other  country, 
or  even  in  the  same  country,  forty  years  after  the  close  of  the  New 
Testament  story,  to  have  attempted  to  forge  such  a  story,  and  antedate 
it  even  forty  years ;  especially  as  the  prominent  characrers  of  this  sto- 
ry had  much  to  do  in  the  Ecclesiastical  Judicatories  of  these  times; 
and  to  appear  bef  .ve  several  of  the  magistrates  and  go'/ernors,  then  in 
office  under  ilie  Roman  emperors.  No  man  could  nov/  write  the  his- 
tory of  any  prominent  individual,  living  in  New  Jersey  some  forty 
years  ago,  full  of  incident  and  allusion  to  the  families  and  individs'- 
ixis  of  the  neighborhood,  and  now  pads  it  off  for  a  work  of  the  period 
A\hich  it  preiended  to  describe.  1  ask,  could  suth  an  atlempt  possi- 
bly escape  detection,  especially  if  copious  in  allusions  and  reference.^: 
to  the  manners,  customs,  and  leading  personages  of  the  day?  But 
how  much  more  difficult,  if,  in  that  period,  four  or  five  changes  in  the 
government  had  taken  place,  and  in  the  public  management  of  its  po- 
litical concerns? — It  would  have  been  impossible  for  the  writings  of 
Mathew,  Mark,  Luke,  and  John,  to  have  survived  tlieir  authors,  had 
they  been  either  a  record  of  false  facts,  era  disguised  perverted  repre- 
sentation of  facts  which  had  occurred.  It  would  exhaust  j-our  patience , 
my  friends,  and  our  strength,  to  attempt,  v/ere  we  nov/  adequate  tc 
the  task,  to  detail  the  allusions,  references,  and  appeals  to  the  illustri 
ous  personages,  to  the  customs  and  institutions,  Roman  and  Jevri^^b. 
which  then  existed  in  that  land^aTid  circumjicent country;  and  whicli 
are  found  in  the  historical  books  alone,  of  the  New  Testament,  I 
will  just  give  you  one  example  of  the  circumstantial  minuteness  o[ 
these  historians,  which  may  suffice  for  a  specimen  of  what  might  bo 
exhibited,  were  we  to  devote  our  attention  to  such  a  dcvelopeinent. — 
I  will  only  premise  that,  as  the  circumstance  of  having  four  historians, 
gives  us  the  opportunity  of  cross  examination,  so  the  allusions  to 
Jewish,  Roman,  and  other  usages,  give  us  the  opportunity  of  cross 
examining  the  sacred  with  the  profane  historians  and  writers  of  that 
day;  of  which  we  rejoice  to  state  there  were  not  a  few. 

The  e.'iample  to  which  I  refer,  is  the  trial,  condemnation,  and  cruci 
.   ■on,  of  Je==!i.?  Ci'fi^L     >Scvc.'i  or  cigh' -illusions  toPT^ons,  niston.- 


n-^d  usages,  winch  tlio  pncred  writers  never  explain,  are  found  in  (lie 
.iCf.ounts  of  this  trial,  wliicli  will  bear  a  cross  examination  with  all  the 
Hiithentic  records  of  those  tiaies. — Clialniers  notices  them  in  the  fol- 
'. owing  manner: 

*^The  fact,  tliat  they  are  borne  out  in  tlieir  minute  and  incidental  al- 
iasions  by  the  testimony  of  other  historians,  gives  a  strong  weight  of 
wliat  has  been  called  circumstantial  evidence  in  their  favor.  As  a 
!:pecimen  of  the  argument,  let  us  confine  our  observations  to  the  histo- 
ry of  our  Saviour's  trial,  and  execution,  and  burial.  Tiiey  brought 
him  to  Pontius  Pilate.  We  know  both  from  Tacitu?  and  Josephus, 
^hat  he  was  at  that  time  governor  of  Judca.  A  sentence  from  him 
was  necessary,  before  they  could  proceed  to  the  execution  of  Jesus  ,^ 
and  we  know  that  the  power  of  life  and  death  was  usually  vested  in 
the  llaman  governor.  Our  Saviour  v/as  treated  with  derision ;  and 
1-iis  "WO  know  to  have  been  a  customary  prsctice  at  that  time,  previouii 
to  the  execution  of  criminals,  and  during  the  time  of  it,  Pilate  scour- 
ged Jesus,  before  he  gave  Jiim  up  to  be  crucified.  We  know  from  an- 
(■"ent  authors,  that  this  was  a  very  usual  practice  among  the  Roman?. 
The  account  of  an  execution  generally  run  in  this  form: — He  was 
.'■tripped,  v/hipped,  and  beheaded,  or  executed.  According  to  the  cvan- 
reliits,  Lis  accusation  v/as  v/ritten  on  the  top  off].;  cross;  and  v.'fi 
i  3arn  from  Suetonius  and  others,  that  the  crime  of  the  person  to  be  e::- 
ocutcd  was  a^fi.vei  to  the  instrument  rf  his  punis'imcnt.  According 
to  the  evangelists,  this  accusation  was  v/ritten  in  three  different  lan- 
guages; and  W2  know  from  Josephus,  that  it  was  quite  common  in  Jer- 
rsale m  to  have  all  public  advertisements  v.'rilten  in  this  manner.  Ac- 
cording to  lije  evangelists,  Jesus  had  to  Lear  his  cross;  and  v;e  know, 
iVam  olher  sources  of  information,  that  this  was  the  constant  praclice 
rf  these  times.  According  to  the  evangelists,  the  body  of  Jesus  was 
given  up  to  bo  buried  at  tlie  request  of  friends.  We  know-  that,  unless 
fhe  criminal  was  infamous,  this  was  the  law,  or  the  custom  with  all 
Iloman  governors."'' 

"  Tiiese,  and  a  few  more  particulars  of  the  same  kind,  occur  within 
the  compass  of  a  single  page  of  the  evangelical  history.  The  circum- 
stantial manner  of  the  history  affords  a  presumption  in  its  favour,  ante- 
cedent to  all  examination  into  the  truth  of  the  circumstances  them- 
?elve?.  But  it  makes  a  strong  addition  to  the  evidence,  when  we  find, 
t'lat  in  all  the  subordinate  parts  of 'the  main  story,  the  evangelist? 
maintain  so  great  a  consistency,  with  tlie  testimony  of  other  authors, 
nnd  with  all  that  we  can  collect  from  other  sources  of  information,  as 
1o  the  manners  and  institutions  of  that  period.  It  is  difhcult  to  con- 
ceive, in  the  first  instance,  how  the  inventor  .  of  a  fabricated  story 
v/oulci  h-!zard  sucli  a  number  of  circumstances,  each  of  ihcm  supplying 
a  point  of  comparison  with  other  authors,  and  giving  tothecnquircran 
additional  chance  of  detecting  the  imposition.  And  it  is  still  more 
dinicult  to  believe,  that  truth  sJiould  have  been  so  artfully  blended  with 
fdl-jchood  in  the  coinposition  of  this  narrative,  particularly  as  woper- 
rcivc  nothing  like  a  forced  introduction  of  any  one  circumstance  — 
There  appears  to  be  nothing  out  of  place,  nothing  thrust  in  witli  tl)<- 


DEBATE.  29- 

view  of  imparting  an  air  of  probability  to  tlie  liistor}',  Tlie  circuni 
stance  upon  which  we  bring  the  evangelists  into  comparison  willi  jiro- 
fane  authors,  is  often  not  intimated  in  a  direct  form,  but  in  the  form  of 
a  slight  or  distant  allusion.  TJicre  is  not  the  most  remote  appearance 
of  its  being  fetched  or  sought  for.  It  is  brought  in  accidentally,  and 
flows  in  the  most  natural  and  undesigned  manner  out  of  the  progvees 
of  the  narrative." 

But  as  from  the  extraordinary  circumstantiallUj  of  these  historian? 
and  writers,  so  from  every  lineainent  of  their  character,  from  every  ac- 
tion of  their  lives,  from  all  their  labors  and  suilcrings  in  the  cause,  we 
may  derive  irrefragable  proofs  of  their  sinceritij.  'I'o  the  whole  phen- 
omena of  the  characters  of  tlie  original  w'itnesses,  it  has  been  often  ob- 
jected, or  rather  insinuated,  that  men  liave  been  frequently  moved  by 
pride  of  opinion,  the  hope  of  reward,  by  avarice  or  ambition,  to  feigii. 
characters,  and  impose  upon  the  credulity  of  the  world:  that  il  is  not 
improbable  but  that  the  original  reporters  and  publishers  of  Christiani- 
ty conspired  together  from  some  of  tliese  sinister  motives  to  impose  up- 
on the  credulity  of  posterity.  Singular  conspiracy  indeed!  A  con-- 
spiraCy  to  make  mankind  just,  merciful,  pure,  forgiviiig  and  aflcction- 
ate  to  one  another;  to  teach  them  to  live  in  accordance  with  human 
!>ature,  its  origin  and  its  destiny ;  to  fix  all  their  supreme  hopes  n\.o\\ 
objects  unseen  and  future;  and  to  deny  themselves  of  all  unhallov.'ed 
gratifications!  Singular  conspiracy,  on  the  part  of  the  conspirators, 
to  forsake  all  earthborn  interests,  to  expose  themselves  to  shame,  per- 
secution, and  death,  for  making  mankind  pure  and  happy ;  to  court 
infamy  with  those  in  power,  and  to  render  themselve.3  obnoxious  to 
tlie  indignation  of  all  the  reputed  wise,  religious,  and  lionorable 
among  men!  Astonishing  conspiracy,  which  promises  to  the  conspi- 
rators the  abocnce  of  all  worldly  good,  and  tlie  presence  of  all  temj)o- 
ral  evils,  in  proportion  as  they  would  be  successful  in  accomplishing 
Ihe  objects  for  which  they  had  conspired!! 

Any  suspicion  or  conjecture  against  the  Founders  of  Christianity^ 
drawn  from  any  document  upon  earth,  Christian  or  infidel,  is  as  uiueat: 
vsonable  as  Atheism  itself. 

Viewed  in  whatever  light  we  may,  the  Apostles,  and  first  propaga- 
tors of  Christianity,  are  the  most  extraordinary  men  the  world  ever 
.saw.  As  historical  writers  and  laborers  in  the  establishment  of 
Christianity,  they  leave  a  character  perfectly  sui  generis.  They  ap- 
pear to  have  been  selgcted,  not  only  because  they  were  obscure  and  ih 
literate,  but  because  they  were  men  of  the  humblest  capacity.  I 
have  often  admired  the  wisdom  of  the  Founder  in  selecting  such  ad- 
vocates of  his  cause.  He  wanted  eye  witnesses  and  ear  icitiicsscs,  and 
selected  men  from  a  calling  which  was  more  favorable  to  tiie  produc- 
tion of  good  eyes  and  ears  than  perhaps  any  other.  Good  eyes  and 
ears  were  better  qualifications  for  the  original  Apostles,  than  all  the 
learning  and  talents  of  the  Archbishops  of  York  and  Canterbury. — 
Good  eyes,  good  ears,  and  a  good  memory,  were  tlie  only  indispensa- 
ble  qualifications  to  constitute  such  witnesses  as  Jesus  Christ  requi- 
red. The  most  important  part  of  their  office  was  to  identifv  the  person 
Vol.  2.  3* 


^o  i>EBATi) 

of  Jesus  Ciirisr,  and  to  attest  the  fact  of  his  resurrection  from  the  dead> 
To  know  his  voice,  and  to  distinguish  his  person,  were  matters  of  more 
consequence  tlian  most  of  us  imagine.  In  truth,  upon  this  depended 
the  proof  of  the  very  fact,  upon  which  all  Christianity  rests:  viz.  the 
resurrection  of  Jesus  Christ  from  the  dead.  Now,  I  ask,  what  school 
more  favoraUe  to  qualify  men  for  sucli  an  office,  than  the  fisherman's 
life?  Men  whose  ears,  and  wliose  eyes,  are  accustomed  to  the  open 
air,  by  night  and  day;  to  the  roaring  of  the  billows,  and  who  are  con- 
gtanfly  observing  the  face  of  nature,  are  the  most  likely  to  possess  those 
senses  in  the  greatest  perfection.  And,  ridicule  tho  idea  who  may,  I 
will  contend,  tliat  good  eyes,  and  good  ears,  were  first  rate  qualifica- 
tions in  an  Apostle — a  defect  in  cither  would  have  made  them  perfectly 
incompetent  to  the  duties  of  that  office. 

But  this  was  not  all.  He  wanted  plain,  unlettered  men ;  men  rath- 
er approaching  to  dullness  than  to  acuteness  of  intellect ;  that  inge- 
nuity itself  might  not  be  able  to  attach  suspicion  to  their  testimony. — 
They  were  neither  fluent  nor  intelligent.  They  had  no  personal 
chc^rms  derived  from  learning  or  talent.  On  the  other  hand,  it  ap- 
pears, from  their  frequent  colloquies  with  Jesus,  that  they  wefe  un- 
commonly dull  of  apprehension.  Had  the  original  witnesses,  whose 
first  duty  it  was  to  identity  the  person  of  Jesus,  and  to  prove  his  resur- 
rection, been  men  so  acite  and  learned  as  Paul,  educated  in  the  best 
■fcchools  of  that  day,  and  possessed  of  such  a  knowledge  of  men  and 
things,  some  might  have  attributed  tiieir  success  more  to  naiwraZ  than  to 
supernatural  aid?. 

Tiie  duty  of  the  original  eye  witnesses  and  ear  witnesses  who  were 
to  identify  the  person,  narrate  the  miracles,  and  repeat  the  discourses 
of  the  Messiah,  in  ail  their  first  embassies,  was  to  proclaim  a  few  facts 
without  comment,  and  to  enforce  the  necessity  oi' Reformation,  because 
of  the  advent  of  the  Messiah,  and  the  approach  of  his  reign.  He  did 
irCt  send  them,  as  some  suppose,  to  make  orations  or  sermons  upon 
texts  of  Scripture,  but  to  proclaim  that  the  era  of  Reformation  had  ar- 
rived, and  to  confirm  their  proclamation  by  miraculous  benefits  be- 
stowed projniscuously  upon  all. 

There  never  was  such  a  model  of  finished  human  testimony,  since 
or  before,  as  that  which  the  New  Testament  exhibits ;  in  which  no  hu  • 
man  being,  how  ingenious  or  malicious  soever,  can  find  a  flaw,  or  even  a 
weakness. 

Let  us  for  a  moment  glance  at  another  of  it%  grand  characteristics. 
First  comes  the  rough,  bold,  and  zealous  Baptist,  just  dressed  up  to 
the  taste  of  the  times.  To  understand  this  singular  appearance  of 
John,  you  must  recollect  that  the  Jewish  people  were  at  this  time  di- 
vided into  two  religious  sects,  the  Pharisees  and  the  Sadducees.  The 
Pharisees  were  the  most  numerous  and  decent  religionists  in  their  day. 
The  Sadducees  were  the  most  wealthy  class  of  the  Jewish  nation,  and 
indulged  themselves  in  all  sensual  pleasures. — Like  the  rich  generally, 
they  wished  for  no  future  state,  and  fondly  believed  there  was  none. — 
Tliey  had  not  much  moral  influence  with  the  people  on  these  ac 
counts.     But  the  Pharisees  had.     Now  it  was  more  necessary  that  the 


UEBATg.  31 

pretensiona  of  John  should  be  favorably  regarded  by  the  Pharisees 
than  die  Sadducees:  for  if  favorably  received  by  the  Pharisees,  the 
more  general  would  be  the  reception  of  the  Messiah  by  the  whole  na- 
tion. Now  the  Pharisees  placed  the  highest  degree  of  sanctity,  just  in 
such  a  demeanor,  dress,  and  manner  of  life,  as  John  the  Baptist  assu- 
med. Thus  he  dressed  himself  to  the  taste  of  those  who  could  give 
the  most  influence  to  his  message.  Hence  we  find  that  so  soon  as  his 
preaching,  dress,  food,  and  manner  of  life,  were  known,  the  Jews  in  Je- 
rusalem deputed  very  honorable  characters,  both  Priests  and  Levites, 
to  wait  upon  him  to  hear  his  testimony,  and  to  report  it  in  the  metrop- 
olis. Thus  the  testimony  of  John  in  favor  of  the  Messiah  was  favora- 
bly announced  through  J  udea,  and  to  the  nation.  In  all  respects,  'he 
testimony  of  the  harbmger  wonderfully  accords  with  that  of  the  tesii- 
mony  of  the  twelve  original  Heralds,  both  in  its  general  character  and 
accompaniments 

But  with  regard  to  the  testimony  of  the  twelve  original  witnesses, 
I  have  to  remark,  that  not  one  of  them  understood  for  years  either  the 
nature  or  design  of  the  mission  of  Jesus.  This  fact,  if  correctly  un- 
derstood, and  applied,  is  of  immense  importance  to  the  Christian  pub- 
lic in  correcting  some  mistaJ^es  into  which  they  have  fallen,  and  it 
gives  very  great  additional  weight  to  the  testimony  of  the  Apostles, 
respecting  the  capital  item  in  the  Record,  viz.  the  resurrection  of  Jesus 
from  the  dead.  They  all,  without  exception,  expected  the  Messiah 
would  found  an  earthly  kingdom,  and  reign  wer  it  forever.  Their 
imaginations  pictured  out  to  them  the  mighty  conquests,  and  illustri- 
ous victories,  they  would  achieve  under  him.  Even  the  most  gifted 
■  saints  who  departed  not  from  the  temple,  when  they  first  saw  the  won- 
derful child,  moved  by  the  Holy  Spirit,  as  it  spake  in  the  ancient  pro- 
phets (not  always  understood  by  them  whose  tongues  uttered  its  sug- 
gestions) expressed  their  joy  and  hopes  in  such  strains  as  indicated  ex- 
pectations similar  to  those  of  his  disciples — "  that  we,  said  they,  being 
delivered  from  our  enemies  might  worship  him  uithout  fear  all  the 
days  of  our  lives."  They,  one  and  all,  expected  an  all-conquering 
king,  in  the  person  of  Jesus.  Hence  so  much  of  the  war  spirit  in  some 
of  the  Apostles,  and  so  much  worldly  ambition  in  the  mother  of  Zebi- 
dee's  sons.  Let  my  two  sons,  said  she,  sit,  good  master,  one  on  your 
right,  and  the  other  on  your  left,  when  you  ascend  the  throne.  A  cru- 
cified Messiah  was  as  far  from  her  thoughts,  as  the  day  of  judgment  is 
now  from  the  anticipations  of  Mr.  Owen.  Not  a  man  or  woman  on 
earth,  till  within  a  few  days  of  the  event,  could  understand  or  brook  the 
idea  of  the  crucifixion  of  Jesus. 

I  do  not  say  that  the  Apostles  were  quite  disinterested  in  leaving 
their  occupations  to  follow  Jesus.  This  diminishes  nought  from 
their  testimony.  They  expected  he  was  ahle  to  reward  them ;  and  that 
he  would  reward  them.  They  looked  for  something  in  this  world  when 
they  first  set  out  as  volunteers  in  his  cause.  Peter  says — "  Now  Lord, 
what  shall  we  have,  who  have  forsaken  all,  and  followed  you?"'  He 
made  him  a  liberal  promise  which  pleasetl  him  and  his  associates  too. 
But  thi.T  promise,  even  then,  they  misapplied.    When  he  told  them? 


S€  DEBATE     * 

without  a  figure,  that  he  would  be  ciucifietl,  tliey  could  not  believe  it; 
so  contrary  was  this  issue  of  his  life  to  their  expectations.  AjkI  when 
the  Roman  soldiers  and  the  chief  priests  came  to  take  him  before  the 
Sanhedrim,  Peter  was  more  disposed  to  fight  than  to  surrender.  In  a 
word,  the  whole  company  of  tlie  disciples  of  Jesus,  male  and  female, 
were  disappointed  when  Jesus  was  crucified.  Fear  and  consternation 
seized  them  all,  Peter  acted  the  coward,  and  they  all  tied,  Even  on 
the  day  of  liis  resurrection,  while  two  of  them  were  going  from  Jeru- 
salem to  Emmaus,  they  spake  of  his  demise  as  a  complete  frustration 
of  all  their  hopes.  ^^  \ye  expected,''''  said  they,  "  that  he  would  hare 
redeemed  Israel.''''  But,  alas!  we  are  disappointed.  He  has  not  r^ 
deemed  Israel,  was  their  conviction  at  that  moment.  A  temporal  re- 
demption was  their  expectation.  And  as  for  his  resurrection  from  the 
dead,  so  far  from  plotting  any  story  about  it,  it  was  the  farthest  thought 
from  their  mind ;  the  female  disciples  were  preparing  to  embalm  the 
body,  when  they  found  the  grave  empty ;  and  when  they  told  the  disci- 
ples" that  "  the  Lord  was  risen  indeed,''''  their  "  words  seemed  to  them 
as  idle  tales,  and  they  believed  them  not." 

Now  this  being  the  expectation  of  these  Viritnesses,  as  every  docu- 
ment on  earth  proves — to  suppose  them  capable  of  plotting  and  execu- 
ting such  a  fraud,  as  the  stealing  of  the  body,  betrays  the  grossest  ig- 
norance of  the  whole  history  of  the  times,  of  the  nation,  and  of  the 
Apostles.  Nothing  can  be  more  plain  than  tliat  when  Joseph  the  Sen- 
ator petitioned  the  Goifernor  for  the  body,  and  interred  it,  the  hopes 
and  prospects  of  the  disciples,  as  respected  worldly  objects,  were  buried 
in  the  same  grave  with  it. 

Hence  the  incredulity  of  all  the  Apostles  at  first  hearing  of  his  resur- 
rection, and  the  stubborn  incredulity  of  Thomas  who  happened  to  be 
absent  when  the  Lord  appeared  to  the  otliers — /  inll  not  believe,  said 
he,  I  would  not  believe  my  own  eyes :  for  unless  I  handled  him  and 
felt  the  wounds  made  by  the  spear  and  the  nails,  I  would  not,  1  could 
not,  believe.  But  a  single  sight  of  Jesus  overcame  all  his  resolution, 
and  he  is  constrained  to  exclaim,  3Ii/  Lord  and  my  God.' 

But  as  I  am  brought  forward  to  this  most  wonderful  of  all  events, 
the  resurrection  of  Jesus  Christ,  which  is,  too,  the  capital  item  in  the 
Apostolic  testimony ;  and  the  fact  on  which  the  whole  religion  and 
hopes  of  Christianity  depend  and  terminate,  I  feel  strongly  disposed  to 
shew  that  it  is  the  best  attested  fact  in  the  annals  of  the  world.  For  I 
wish  to  have  it  placed  upon  record,  and  to  be  known  as  far  as  this  work 
ever  shall  extend,  either  in  time  or  place,  that,  in  our  view,  the  shor- 
test and  best,  because  the  most  irrefragable  way,  to  prove  the  whole 
truth  and  absolute  certainty  of  the  Christian  religion,  is  to  prove  the 
resurrection  of  Jesus  Christ  from  the  dead.  This  proved,  and  Deism, 
Atheism,  and  Scepticism  of  every  name,  fall  prostrate  to  the  ground. 
The  Atheist  will  himself  say,  let  this  be  proved,  that  Jesus  Christ  rose 
from  the  dead,  walked  upon  this  earth,  eat,  drank,  and  talked  with  men 
for  forty  days  afterwards,  and  in  the  presence  of  many  witnesses  ascen- 
de<l  up  into  Heaven,  and  after  his  ascent  thither,  sent  down  infallible 
proofs  that  he  was  well  received  in  tlie  Heavenly  world ;  and  I  will  be' 
liever 


DEBATE.  ;j3 

'  beg  tiieijidulgeiK'c  ofthis  assembly  lierr.  I  wisii  to  be  diffuse 
o:i!  this  one  point.  I  desire  it  for  the  sake  of  every  saint  and  sinner 
liere — or  who  may  read  this  discussion.  I  will  aim  ai  doing  more 
than  proving  the  fact,  though  this  shall  be  kept  continually  in  view. — 
This  fact  proved,  and  all  is  proved.  This  is  not  a  conclusion  to  which 
IJiave  come  from  my  own  reasoning  merely,  nor  from  my  own  exper; 
-  once,  thougii  both  lecd  to  it.  It  is  a  conclusion  to  which  the  wisest  of 
Christians  have  been  led.  But  that  which  gives  the  casting  vote  in 
the  court  of  my  understanding,  is  the  fact  that  Paul  sets  the  exam- 
ple. 

,_^'Paul  was  not  one  of  the  original  twelve.  He  was  not  chosen  to  be 
a  companion  of  Jesus,  to  be  an  eye  and  ear  witness  of  what  Jesus  said 
ai;id  did.  He  was  called  to  attest  and  proclaim  the  truth  of  Christian- 
ity to  the  world;  to  tlic  Pagan  world,  savage  and  cirilized. — All  gen- 
tile nations  were  embraced  in  his  commission  He  sa:o  Jesus,  after  ho 
had  spent  some  montlis  or  years  in  persecuting  him.  Now  the  ques- 
tion is,  how  did  this  astonishing  man  argue  the  truth  of  Christianity 
again;?!  the  philosophic  Greek,  Epicurean,  or  Stoic?  How  did  ho 
plead  its  truth  with  Barbarian,  Scythian,  noble  and  ignoble.  To  as- 
certain this,  we  must  follow  liim  from  Jerusalem  to  Athens,  from  A- 
fhens  to  Rome,  from  city  to  city,  from  nation  to  nation ;  and  after 
mingling  with  his  congregations  in  all  places,  we  shall  hear  him  rest  all 
upon  the  fact  of  Christ's  resurrection.  Begin  where,  and  with  whom 
he  may,  here  always  he  makes  his  stand. 

We  shall  just  hear  him  in  Athens. — "Athenians,"  says  he,  "  you 
are  in  all  things  too  much  addicted  to  the  worshipping  of  demons.  I 
see  that  you  have  erected  an  altar  to  the  unnnown  God.  This  bein^ 
whom  you  worship  without  knowing  him,  I  now  declare  to  you :  l^od 
that  made  the  world,  and  all  things  therein,  seeing  he  is  Lord  of  heav- 
en and  earth,  dwelleth  not  in  temples  made  with  human  hands,  neither 
is  he  served  a.=:tliough  he  needed  any  thing;  seeing  he  gives  to  all  life, 
and  breath,  and  all  things,  and  has  made  of  one  blood  all  the  nations 
of  men  who  inhabit  the  earth ;  now  one  of  your  own  poets  hath  said — 
"  For  ICC  his  offspring  arc.'''' — Now  let  me  reason  with  you  on  your 
own  principles.  If  wc  are  the  offspring  of  the  Deity,  there  must  be 
some  similitude  between  him  and  us,  as  between  parent  and  child. — 
We  can  walk,  aftd  speak,  and  act;  but  your  Gods  are  dumb,  and  can- 
not move.  They  have  no  seeing  eye,  nor  hearing  ear,  else  the  spiders 
would  not  spin  their  threads  over  their  eyes,  and  weave  their  webs  over 
their  cars.  Yet,  you  say,  "  We  are  the  ofTsprmg  of  God."  Thus  'tis 
,  easy  to  refute  their  superstition.  But  after  pulling  down  their  fine 
air-built  speculations,  he  appears  in  the  majesty  of  the  Gospel.  He  an- 
nounces the  Divine  proclamation.  This  ignorant  superstition  of  yours, 
.  God,  says  he,  has  hitherto  overlooked;  but  now  he  commands  all  men 
every  where  to  nfcroRjr.  Reformation  and  remission  of  sins,  he  pro- 
claims and  enjoins.  Tlicseiie  connects  with  the  day  of  judgment : — -for, 
.continues  hc,jie  has  appointed  a  day  in  which  he  will  judge  the 
ivorld,  by  that  person  whom  he  has  constituted  the  judge  of  living  and 
dead,  concerning  which  matters  he  has  given  proof,  faith,  or  assurance 


3  i  DEBATT. 

to  all  the  world, by  IlAIsr^•G  iiim  from  the  dead.  Here  he  stands: 
?his  proves  the  whole  mission  of  Jesus,  and  his  appcinlment  lobe  the 
supreme  judge.  They  had  heard  him  iaik  about  the  anastasu-  in  the 
inarket  place;  but  not  knowing  the  resurrection  of  (he  dead,  tliey  sup- 
posed this  anasta,s^'s  was  a  god  or  goddess  which  Paul  had  proclaimed. 
But  let  it  bereuiejpbovcd.  that  notonly  in  the  marketplace  with  the 
lOpicureans  and  Stoics,  but  when  amidst  the  areopagus,  or  alderinen 
•  >f  the  city,  he  makes  the  ail  conquering  proof  of  his  doctrine,  the  res 
i;nection  of  Jesurf  fiom  the  dead. 

But  that  I  may  argue  the  truth  of  the  resurrection  of  Jesu.s  Christ 
fioni  the  dead,  in  your  presence,  with  the  greatest  possible  eflect  on 
this  promiscuous  audience,  let  me  take  another  argument  from  this  A- 
postleas  my  te.xt.     Permit  me  to  open  the  Mew  Testament: 

1.  Cor.  15.  You  v.iillind  Paul  in  argument  with  some  disciple  of 
'Gpicurus,  or  some  Sadduceari  dogmatist.  We  shall  hear  hini 
rddite  the  old  Gospel  which  tie  so  successfully  proclaimed.  This  old 
riospel  was  not  ^o  full  of  dogmas  and  opinions  as  some  of  the  modern. 
'We  have  become  so  spiritual  that  our  religion  is  rather  a  religion  of 
opiiiicns  than  of  facts.  Angels  can  live  on  opinions,  or  abstract 
truths,  fur  aught  tknow;  Ijut  so  soon  as  mortals  begin  to  live  on  opin- 
ions, they  becoiU,%lean.  The  primitive  Christians  believed  facts,  repo- 
sed in  them,  and  drew  their  joys  from  them.  But  let  us  Iicar  Paul 
state  Ms  Gospel — ^«  Moreover,  brethren,  I  will  declare  lliat  Gospel 
to  you,  which  I  once  proclaimed  among  you;  wb.ich  you  then  recei- 
ved as  true, in  which  you  now  profess  to  stand;  and  by  whicli  vou  are 
SAVED,  provided  you  hold  it  in  your  memory,  unless  forsooth,  'tis  all  a 
•ie,  and  so  in  believing  it,  you  have  believed  in  vain.'' — '^  I  delivered 
to  you  when  I  first  came  to  Corinth,  this  Gospel — 1st.  That  Jesus 
Christ  died  for  our  sins :  2d.  That  he  was  buried;  and,  in  the  third 
place,  that  he  rose  again  the  third  day,  according  to  the  Scriptures. — 
This  was  the  beginning,  middle,  and  end,  of  Paul's  Gospel ;  whether  it 
suit  or  non  suit  the  fastidious  taste  of  the  times. — He  proceeds  to 
prove  the  third  fact,  not  so  much  to  prove  it,  as  to  argue  from  it,  as  an 
established  fact,  one  admitted  by  all  the  congregation  of  Corinth,  and 
by  myriads  of  Christians  throughout  the  world. 

Old  Plato  reasoned  about  the  immcrtality  oi  the  soul;  but  in  the 
genuine  spirit  of  Christianity,  Paul  avers  that  Jesus  Christ  brought  life 
and  immortality  to  our  bodies.  The  dispute  among  the  Jews  was  no- 
about  the  immortality  of  the  soul;  but,  shall  the  generations  of  the 
dead  ever  comeback  again.-  This  was  the  question  which  the  Phari 
t^ees  and  the  Saddiicees  argued.  This  is  the  grand  point  wliich  must 
be  always  kept  in  view.  Only  shew  me  tiie  man,  who,  on  the  testimo 
uyofthe  Apostles  and  prophets,  believes  that  Jesus  Christ  rose  from 
ilie  dead,  and  I  will  engage  to  shew  you  a  Christian,  not  only  in  faith. 
but  in  works.  A  belief  in  this  fact  is  the  fons  ctprindpium  of  Chris 
tianity — tlie  source  from  which  the  practice  of  all  Christian  virtues 
must  be  derived.  This  is  the  principle  which  leavens  tiie .whole  mass 
this  is  thebalmofGilead,  the  cordir.l  which  calnis,  and  cheers,  ?.n'^ 
comforts  the  heart. 


DEBATE,  ,  -/J 

A  person  may  believe  opinions  (it  is  however  a  micdapplicaliou  of 
the  term  believe)  until  his  soul  freezes,  or  falls  asleep  (pardon  the  ex- 
pression.) Facts,  testimony,  and  faith,  belong  to  the  same  chapter  • 
and  the  last  can  only  be  in  company  with  the  former  two.  But  we 
shall  soon  wander  from  the  point  before  us.  The  old  .iospel  was  sum- 
marily comprehended  in  these  three  facts.  The  meaning  of  these 
facts  is,  what  is  called,  the  doctrine  of  Christ, 

Paul  proceeds  to  state  the  evidence  on  which  the  third  fact  was  pro- 
claimed in  Corinth.  He  states  a  number  of  times,  that  Jesus  was 
seen  alive;  tirst  by  Cepiias — then  by  all  the  Apostles — then  by  500 
disciples  at  one  time — then  by  James — then  by  all  the  Apostles — anrl 
last  of  all  he  was  seen  by  himself.  The  number  of  times  and  witnes 
ses  greatly  transcend  all  hat  is  ever  required  to  prove  any  fact.  He^ 
however,  simply  asserts  the  fat;i  of  iiis  having  been  seen  so  often  and 
by  so  many  witnesses,  the  majority  of  whom  are  appealed  to  as  still 
living.  \Ve  have  the  fact  of  his  resurrection  here  asserted,  and  the 
evidence  adduced.  Now  for  the  argument  derived  from  the  evidence 
f^ubmitted.  To  estirrfatethe  weight  of  this,  let  it  be  remembered  that 
Paul  had  some  bitte?  enemies  in  Cormth.  These  were  the  old  mate- 
rialists, the  Sadducees,  Very  like  my  friend  Mr.  Owen,  they  held 
to  no  spirit,  resurrection,  nor  future  state.  Now,  as  opposers  of  the 
Apostle,  they  would  be  disposed  to  detect,  if  possible,  any  error,  weak- 
ness, flaw,  or  falsehood,  in  the  argument. — Mark  how  he  challenges 
them — "  How  say  some  among  you  that  there  is  no  resurrection  of  the 
dead?''''  They  had  insulted  him.  He  does  not  spare  them.  Surely 
in  the  polished,  shrewd,  and  captious  city  of  Corinth,  which  Cicero 
complements  as  the  lumen  toiius  Graecice,  the  eye  of  all  Greece. — 
Surely,  I  say,  if  Paul  is  vulnerable,  if  his  facts  are  false,  if  his  argument 
be  inconclusive,  the  "  eye  of  all  Greece'^''  will  see  it ;  and  the  wounded 
*Jride  of  his  opponents  will  publish  it  to  the  world. 

When  I  came  to  you  first,  did  I  not  proclaim  the  resurrection  of  Je- 
sus? Did  I  not  prove  it  i'  Did  you  not  believe  it?  Why  then  deny 
the  resurrection  of  the  dead  saints ;  for  both  stand  or  fall  together. — 
If  the  dead  saints  are  not  raised,  then  why  was  Christ  raised?  and  you 
know,  if  he  was  not  raised,  and  we  affirmed  that  he  was,  we  are  found 
liars :  our  preaching  and  your  faith  are  both  vain.  You  are  yet  m  your 
sins. 

Did  I  not  tell  you,  he  was  seen  by  me  also  ?  Why  did  you  believe 
me^  Were  not  the  signs  of  an  Apostle  with  me?  Besides  you  knew 
my  history.  The  Jews  ail  knew  it;  and  some  of  you  are  acquainted 
with  it.  I  am  proud  to  confess  it  was  not  my  education,  nor  the  cir- 
cumstances which  surrounded  me  from  birth  to  manhood,  which  made 
me  what  I  am.  I  was  born  a  Jew,  and  all  my  prospects  were  Jewish. — • 
My  ancestors  on  both  sides  were  Jews,  My  preceptor  Gamaliel,  was 
a  learned  Doctor  of  the  Jewish  law;  I  was  educated  in  the  metropolis, 
at  his  feet.  I  was  intimate  with  the  whole  sanhedrim.  I  was  brought 
up  in  the  greatest  antipathy  against  Jesus  and  the  Christians.  •  I  be- 
came a  persecutor  as  soon  as  I  finished  my  education.  I  went  even  to 
strange  cities  in  pursuit  of  Christians,  male  and  female.    All  this,  my 


o-o »  DEBATE. 

educalion  and  the  ciromnstances  which  surrounded  ine  i;om  birlh  u. 
manhood,  prompted  me  to.  But  contrary  to  the  influence  of  botJj,  by 
the  evidence  which  I  have  detailed  to  you,  I  was  constrained  to  re- 
nounce tiiese  vicious  influences,  and  to  proclaim  the  faith  whicli  you 
have  received." 

We  shall  now  let  Paul  plead  his  own  cause  with  the  Corinthian  mate- 
rialists. 

He  opens  the  case — he  asserts  the  fact — Jesus  rose  from  the  dead. 
He  summonses  the  witnesses.  Tliey  depose  that  they  saw  the  same 
identical  person  who  was  crucified  and  buried,  alive  again.  That  lljey 
had  the  most  indubitable  evidence  of  the  fact  of  his  resurrection. — - 
They  saw  him,  handled  him,  eat  with  him,  drank  with  him,  and  ccn- 
T^rsed  with  him,  and  saw  him  ascend  into  Heaven. 

Paul's  first  argument  on  the  premises,  is  a  reductio  ad  ahsvrdum, — 
You  Sadducees,  that  are  members  of  the  congregation  in  Corinth,  be- 
lieved, and  still  declare  your  belief,  of  the  above  testimony,  that  Jesus 
rose  from  the  dead.  Now  if  you  deny  tlie  future  resurrection  cf  tJie 
saints,  you  make  the  resurrection  of  Jesu-s  of  nofte  account.  For  why 
should  Christ  alone  rise  to  die  no  more,  as  one  of  the  sonsofmen!— 
If,  then,  you  would  prove  that  there  is  no  resurrection  of  the  dead,  you 
must  deny  a  fact  which  all  Christians  admit,  and  which  you  yourselves 
admit  upon  the  aforesaid  evidence,  namely,  the  undeniable  fact  of  the 
resurrection  of  Jesus.  To  deny  the  resurrection  of  the  dead,  is,  then, 
f-o  deny  your  own  acknowledged  belief  in  the  resurrection  of  Jesus. 

2.  Again,  if  Christ  be  not  raised,  our  proclamation  of  that  fact  is 
fitlse,  and  your  belief  predicated  thereupon,  is  also  false,  Tiiis  is  ano- 
vher  reductio  ad  absurdum. 

3.  Again,  we  have  been  false  witnesses  concerning  God — when  we 
said  that  he  raised  up  Christ :  if,  indeed,  your  assertion  is  true,  that  tlie 
dead  are  not  to  be  raised,  we  are  not  merely  deceivers  of  men,  but  rd* 
preachers  of  God.    This  is  inadmissible,  as  all  our  deeds  declare. 

4.  Ajrain,  on  your  hypothesis,  faith  is  useless.  You  are  still  in  your 
i>ins.     This  is  contrar)  to  your  own  experience. 

5.  Also,  all  who  have  died  for  attesting  their  belief  in  Christ's  res- 
urrection, have  thrown  their  lives  away,  and  have  actually,  on  your  prin- 
ciples, perished. 

6.  And  we  too,  who  are  suffering  shame,  and  hazarding  our  lives  ev- 
ery day,  for  proclaiming  this  fact,  are  of  all  men  the  most  miserable;  for 
we  gain  nothing  in  tliis  life,  as  you  yourselves  know,  but  stripes,  reproa- 
ches, and  dangers,  for  publishing  the  fact  of  his  resurrection.  If  we 
should  have  to  fight  with  the  wild  beasts  at  Ephesus,  for  the  amuse- 
ment of  our  adversaries,  what  would  be  the  avails,  if  there  be  no  resur- 
rection, nor  future  state? 

7.  But,  again,  what  is  more  reasonable  upon  your  own  principles,  be- 
lieving, as  you  do,  the  five  books  of  Moses,  than  that  all  the  saints  by 
one  man  should  live  again,  seeing  that  by  a  man  they  all  die. 

8.  But,  171  the  last  place,  if  you  will  not  admit  the  trmh  of  the  resur- 
rection of  the  dead,  your  creed  ought  to  be  reduced  to  tiic  standard 
cf  the  brute;  and,  like  them,  making  ooting,  and  drinking,  and  ail  ar?:-. 


DEBATE.  N7 

rnal  enjoyracn's,  the  Lll-ongrossing  concern  of  lli'L^  For  death  wii! 
soon  reduce  us  back,  upon  your  princi|)lcs,  to  senseless  matter.  Si' 
reasons  the  Apostle  Paul  with  the  Saddueean  materialists,  who  live^^ 
too  soon  to  deny  the  resurrection  of  Jesus,  but  not  too  soca  to  questie.; 
ti:e  ultimate  resurrection  of  all  the  dead. 

I  ought,  perhaps,  to  apologize  to  some  present,  for  the  manner  iu 
whicliwc  connect  tlie  argument  of  the  Apostle  in  this  chapter.  Yoix 
nuist  know  that  we  do  not  subscribe  to  that  system  of  text  preachin;/- 
which  authorizes  a  man  to  make  as  many  sermons  as  there  are  verse;., 
in  a  chapter — and  often  times  these  sermons  on  these  texts,  are  as  de- 
tached from  the  scope  in  whicli  they  stand,  as  if  the  whole  New  Testa 
nient  was  a  book  of  proverbs.  Hence  we  cannot  agree  with  him  wIim 
makes  tlieso  words,  "  if  in  this  life  only  we  have  hope  by  Clirist,  w-. 
arc  of  all  men  the  most  miserable,''  a  text  to  prove,  that  all  the  rich  an<i 
lionorable  Christians  in  this  day  are  of  all  men  the  most  miserable— - 
cor  with  him  w^ho  makes  these  words — '•  As  by  Adam  all  die,  eve:< 
so  by  Christ  shall  all  be  made  alive,"  a  proof  that  ail  nienj^good  awl 
evil,  shall  be  for  ever  happy.  This  text  preaching,  which  lias  made  tli'- 
Bible  the  most  unmeaning  book  in  the  world,  has  contributed  mucJi  to 
make  such  men  as  Mr.  Owen,  sceptics.  Indeed  the  sects  and  parties 
v.hich  now  exist,  built,  as  tliey  are,  upon  text  ialdng  and  sermon  mc- 
I'iiig,  are  tlie  most  formidable  weapons  with  which  the  sceptics  attack 
tiie  citadel  of  tfuth. — But  yet  they  might  as  reasonably  blame  the  sun 
for  all  the  darkness  now  on  this  globe,  as  charge  Christianity  with  such 
perversions  as  those  to  which  we  now  allude. 

Luther  and  Calvin  began  a  great  reformation,  knd  ever  since  wf* 
have  been  quarrelling  about  what  Luther  and  Calvin  meant; and  thu.^! 

people  get  to  hating  one  another  on  account  of  religious  opinions. 

Whenever  men  will  make  the  belief  of  Christian  facts,  and  not  an  ar 
gument  in  abstrvsc  opinions,  or  in  the  interential  reasonings  of  som<  • 
orthodox  commentator,  the  bond  of  Christian  union,  divisions,  and 
all  their  evil  concomitants,  will  cease;  but  so  long  as  Christian.^ 
demand  unity  of  opinion,  or  a  concurrence  in  th.e  conclusion  of  somt* 
philosophic  or  speculative  mind,  essential  to  Christian  faith  and  Chns- 
tian  character,  so  long  will  discords  and  divisions  abound. 

Sceptics  sometimes  boast,  that  they  are  more  courteous  to  those  wJio 
differ  from  them  than  C!hristians.  So  well  they  may  boast!  But 
there  is  not  so  much  real  cause  of  triumph  in  this  matter,  as  we  sup- 
pose.    They  feel  so  little  interest  in  all  things  pertaining  to  a  future 

state,  that  it  gives  them  no  concern  what  any  person  thinks  about  it. . 

But  Christians  feel  so  much  at  stake,  so  vast  an  interest,  in  all  religious 
matters,  that  T  can  excuse  them  much  more  easily  for  being  somewhat 
warmed  at  times,  than  I  can  praise  the  stoical  apathy  of  tJie  sceptics.  If 
I  were  a  materialist,  I  might  be  as  courteous,  and  as  indifferent  to  tho 
opinions  of  others,  as  my  friend  Mr.  Owen.      But  should  lever  appear 
to  feel  any  more  in  earnest  than  he,  it  must  be  attributed  to  the  men 
ter  interest  I  feel  in  all  matters  which  are  connected  with  immortalifv 
»It  rouses  a  Christian,  to  make  him  a  bankrupt  by  a  quibble,  to  rob  him 
of  the  hope  of  imTiortal  c'lory.-    Wbilc  I  disclaim  all  sectarianism,' ami 
Vol.  2.  -.1  - 


b'B  JIEBATL 

<;il  scclarian  feeling,  I  would  be  llic  List  to  compliment  away  fova  sinilc, 
a  single  filing  of  sacred  truth. 

But  to  return  to  the  dose  of  the  Apostle's  most  triumphant  argn- 
irrcTit  with  the  Sadducean  niatcrialisr. 

■\yhat  could  induce  us  to  die  every  da}-,  to  rise  every  morning  deter- 
mined to  die,  if  called  upon,  rather  than  to  deny  the  truth  whicli  v.'c 
promulge?  What  could  induce  us  not  only  to  hazard  death,  but,  while 
we  live,  to  be  accounted  the  off-scouring  of  the  earth  and  the  fith  of  all 
things;  to  suffer  hunger,  nakedness,  and  stripes,  for  attesting  and  jm; 
luulging  falsehoods'  Has  ever  the  like  occurred?  If  we  be  deceiver;: 
knowingly,  and  in  sucli  a  C33c  as  this,  if  deceivers,  v/e  must  he  design' 
cdhj  so — do  v.'c  not  bear  false  witness  in  the  presence  of  God,  and  do 
we  not  expose  ourselves  to  the  severest  punishment?  AVe  must  wil- 
lin'gly  prefer  pain  to  happiness,  if  v/e  are  deceivers — for  pain  is  oi:r 
present  earthly  gain,  and  pain  must  be  our  future  revvard.  We  arc 
then  not  only  of  all  men  the  most  miserable  here,  but  must  bo  so  here- 
after 1 1 — It  cannot  be;  we  must  cease  to  be  accounted  human  beingi.. 
before  we  can  be  accounted  deceivers. 

But,  says  some  sceptic  (for  Mr.  Owen  fails  to  make  objections,  and 
we  will  make  them  for  him.)  How  many  thousands  have  sutibroJ 
death  in  attestation  of  false  religions?  How  many  have  suffered  them 
selves  to  be  burned  or  crushed  to  pieces  under  the  ponderous  car  of 
Juggernaut,  in  attestation  of  their  religion?  Will  you,  then,  make  the 
martyrdom  and  sufferings  of  the  ancient  witnesses,  a  proof  of  the  veri- 
ty of  their  religion,  and  reject  the  same  as  proof  of  the  truth  of  many 
Pagan,  and,  what  you  would  call,  anti-Christian  religions?  This  ir> 
something  like  you  Christians — but  it  is  a  good  rule  which  works 
both  ways;  and  if  you  will  prove  Christianity  to  be  divine,  because 
some  of  its  votaries  suffered,  you  will  be  able  to  prove  all  the  religions 
of  the  world  divine,  for  the  same  reason ;  for  some  of  their  votaries  suf- 
fered. 

Not  so  fiist  with  your  conclusion. — All  that  we  contend  for  is,  that 
martyrdom  proves  ihe  sincerity  of  the  witness.  This  is  all  we  want. — 
Nov.'  we  all  admit  tliat  a  man  may  be  sincerely  wrong  in  his  opinions, 
lind  so  jnisled  as  to  die  for  them,  rather  than  to  retract.  But  if,  in 
malters  of  fact,  such  as  the  assassination  of  Julius  Caesar,  such  as  the 
death  of  Napoleon,  or  the  battle  of  Bunker's  Hill,  where  the  fact  is 
submitted  to  all  the  senses,  our  senses  could  not  be  relied  on,  there 
would  be  an  end  to  all  certainty  in  the  world. — Now,  when  a  person  is 
so  fully  persuaded  of  such  flicts  as  to  die  in  attestation  of  them,  the 
death  of  such  a  person  is  not  only  a  proof  of  his  sincerity,  but  of  the 
fact,  because  it  is  an  object  of  sensible  proof  in  which  there  was  no 
'possibility  of  deception. 

The  martyr  to  an  opinion,  in  dying,  says:  I  sincerely  think.  But 
the  martyr  to  a  facj,  in  dying,  says :  7  most  assuredly  san',  or  /  cer- 
tainly heard.  Now  the  possibility  of  thinking  wrong,  even  after 
having  thought  for  years,  is  quite  conceivable;  but  the  possibility  of 
Heeing  or  hearing  wrong,  or  not  seeing  or  hearing  at  all,  when  oppor- 
dunitios  iiave  heen  frequent,  and  every  way  favorable,  is  inconceivable. 


Aiioi;;oa  who  ^ociini  o'Dject  only  once,  orlica;-sa  iiairativc  ouly  once, 
';an  with  difficulty  be  deceived  or  misled :  but  where  an  object  has  been 
repeatedly  addressed  to  the  eye,  or  to  tlie  ear,  deception  is  not  to  h;? 
supposed"  Every  man  niny  test  thi;?  principle,  by  enquiring  how  inuc'i 
more  certain  lie  is  tJiat  a  friend  is  dead  wliom  lie  saw  expire,  tlian  he  is 
ol'the  truth  of  any  opinion  derived  from  tha  mere  comparison  of  ab- 
^traol  proposition-^. 

It  v.tis  for  publishing  facts,  sensible  facts,  and  not  for  propagatin^'t 
opinions,  that  all  tiie  original  martyrs  suffered  and  died.  Martyrdom, 
therefore,  proves  the  sincerity  of  the  martyr,  who  dies  for  an  opinion  ^ 
but  it  proves  the  truth  of  the  fact,  when  a  person  dies  in  attestation  of 
a  sensible  fact.*' 

But  so  soon  as  we  have  rebutted,  and  I  hope  refuted,  the  objection 
made  to  the  superior  credibility  of  the  original  witnesses,  from  the  fact 
of  their  sufferings  and  martyrdom,  lam  assailed  by  another.  Gran- 
ted, for  tlie  moment,  says  some  sceptic,  that  you  have  fairly  made  out  the 
fact  of  Christ's  resurrection,  by  the  testimony  of  his  friends;  still,  thero 
is  a  suspicion  resting  upon  that  testimony,  just  from  the  fact  that  all 
the  witnesses  were  Christians. — Let  us  have  seme  sceptical  Jew,  or 
some  sceptical  Greek,  affirming  the  flic t — produce  seme  respectable 
Roman  author,  like  Tacitus  or  Suetonius,  who  affirms  the  same  fact, 
and  then  you  may  claim  our  assent  Vvith  more  reason. 

Strange  illusion  this,  which  compels  a  person  to  reject  llie  Letter, 
and  to  believe  the  worse  testimony. — Now  why  prefer  the  testimony  of 
a  man  who  will  assert  a  great  practical  truth,  and  not  accord  with  it  in 
his  behaviour,  to  the  testimony  of  another,  who  espouses  the  same 
truth  and  lives  confcnnably  to  it.  Does  the  fact  of  a  person's  living 
contbrmably  to  what  he  testiiic5=,  discredit  his  testimony?  Yet  this  is 
precisely  the  logic  of  this  objection.  The  man  wdio  cries  fire,  and  sits 
u\  the  burning  house,  is  more  to  be  believed,  than  the  man  wb.o  cries 
nrc,  and  runs  out  of  it !  Nov/  suppose  Tacitus  had  said  that  Je- 
sus Christ  rose  from  the  dead,  and  that  he  believed  it,  would  he  not 

*  Mr.  Addison  res^ards  the  conraj^e  and  patience  shewn  by  these  v,'if- 
nesses  under  their  toittjres  as  of  itself  supernatural  and  miraculous.  "  I 
cannot  conceive  (says  he)  a  man  placed  in  the  burning  chair  at  Lvon?, 
amid  the  insults  and  mcckci-y  of  the  crowded  annpbitheatvc.an  1  ^till  kce- 
pins^  this  seat;  or  stretched  upon  a  grate  over  coals  of  iire,  and  breat'iinj; 
lilt  his  sntd  among  the  exquisite  sufferings  r,f  such  a  tedious  executiou 
rather  than  renounce  hisrergion  and  Maspb.eme  his  Saviour.  Such  tri- 
als seem  to  me  nbove  the  strenrjjih  ofliuman  nature,  and  ab'e  to  over- 
'}ear  reason,  duty,  faith,  conviction,  nay  and  the  most  absolute  ccrfainty 
nt  a  future  state.  Humanity,  unassisted  in  ^.n  extraordinary  mnruur. 
inusl  have  shaken  oiT  the  present  pressute,  and  have  delivered  itseli 
out  of  such  dic'idful  distress,  by  any  means  that  could  liave  been  sug- 
q;csted  to  it.  VVe  can  easily  imagitie,  that  any  perscn,  in  a  good  cauve, 
might  have  laid  dov/n  their  lives  at  a  g;bbet,  the  stake,  or  the  block — 
iint  to  expire  leisurely,  among  the  most  exquisite  tortures,  when  they, 
might  have  come  out  ot  them  even  by  a  men'. al  leservation,  or  a  hy- 
pocrisy which  was  not  withcut  the  possibility  of  being  fejlowed  by 
repentance  and  forgiveness,  has  something  in  it  so  far  be3ond  the  foice 
and  natural  strength  of  mortals,  that  we  cannot  but  think,  that  iher'j 
"I'a-^  som'j  miraculous  power  to  support  the  sufferer,"  RclioT'cr. 


4D  DEiSAlt.. 

have  been  enrolled  among  tlie  Christians?  And  ?o  of  all  others,  Jevrs 
and  Pagans.  The  instant  they  believed  the  fact,  they  would  have  cea- 
sed to  be  Jews  and  Pagans — they  would  have  been  embodied  in  the 
ranks  of  Christians.  So  that  a  little  common  sense,  or  a  little  reflec- 
tion, would  have  taught  such  a  .sceptic  in  Christianity,  that  in  asking 
for  such  evidence,  he  only  asked  for  an  impossibility — yes,  an  impossi- 
bility as  great  as  to  place  two  substances  in  the  same  spot  at;thesame 
instant.  If  I  could  find  a  Piigan  such  as  Tacitus,  aftirming  that  Jesus 
<Jhrist  rose  from  the  dead,  and  he  still  continuing  a  Pagans  I  would 
have  said  that  he  did  not  believe  it  himself,  or  else  viewed  at  as  an  in- 
operative opinion.  Nay,  indeed,  we  have  infinitely  better  testimony 
than  that  of  Tacitus,  or  a  thousand  such — for  we  have  the  testimony 
of  Paul,  and  myriads  of  Jews  and  Greeks  wbo  lived  in  those  timee 
aird  places,  and  had  access  to  the  evidences;  who  were  as  hostile  to 
Christians  and  Christianity,  as  any  sceptics  nov/  can  be;  and  yet,  so 
over^iowering  was  the  evidence,  that  from  enemies  they  became  friends. 
Now,  to  a  logician,  every  convert  made  to  Christianity,  in  those  days, 
is  a  disinterested  witness ;  and  a  most  credible  one  too.  For,  if  thou- 
sands of  individuals,  and  of  all  ranks  and  degrees,  Nicodimis  and  Jo- 
seph amongst  the  Jews,  the  Roman  Proconsuls,  the  Athenian  Wayor 
Dionysius,down  through  all  the  ranks  in  Judea,  Greece  &-  Rome,and  to 
the  very  slaves  themselves,  embraced  at  the  peril  of  rank,  fortune,  and 
good  name,  of  life  and  limb,  the  testimony  of  the  Apostles  living  in 
their  own  times,  with  all  the  evidences  triable  by  all  the  means  which 
we  could  wish  to  have  had — surely  wo  have  disinterested  witnesses  by 
the  hundred,  thousand  and  myriad.  I  would  not  rank  him  amongst 
tlie  ^ne  in  intellect,  who  would  not  admit  that  the  three  tho^isand  on 
Pentecost,  converted  to  the  Christian  faith;  with  all  the  cotemporary 
converts,  for  twenty  or  thirty  years,  were  disinterested  witnesses. — 
They  were  so.  Their  conversion  was  a  proof  of  the  facts  attested,  and 
their  changing  ranks  made  them  only  better  witnesses,  than  had  they 
continued  to  admit  the  facts  without  being  governed  by  them.  I  hope 
we  shall  hear  no  more  about  disinterested  witnesses,  when  we  have  my- 
riads of  them  ready  to  obey  the  summons. 

The  hour  of  adjournment,  I  am  adiiionished,  has  arrived.  Perhaps 
Mr.  Owen  wishes  to  be  lieard.  Before  1  sit  down,  1  would  observe, 
that  it  is  due  to  the  community,  to  the  im]X)rtance  of  the  subject,  and 
-o  ourselves,  tliat  w-e  should  bring  this  subject  to  a  legitimate  close. — 
< circumstances  to  which  I  have  before  alluded,  liave  deprived  me  of 
bringing  forward  say  two-thirds  of  the  documentary  evidence  I  expec.- 
'cdto  offer.  I  do  wish  my  friend,  Mr.  Owen,  to  pay  the  greatest  at- 
T.ention,and  to  filler  every  objection  he  can  frame  to  this  argument. — 
We  entreat  any  other  person  present,  who  has  any  objection,  to  make 
it  known, either  by  v/ord  or  writing.  We  do  confidently  believe,  that 
we  arc  able  to  demonstrate,  that  we  have  not  been  following  any  cun- 
ningly devised  fable,  but  that  we  are  compelled,  by  every  rational  con- 
cndcration,  to  admit  the  truth  of  the  divine  oracles;  and  to  repose  im- 
plicit laifh  on  tlfat  grand  facl  on  wlpdj  the  v/hole  of  Christianity  is 
predicated. 


DEBATE.  41 

bATURDAV,  18th  April,  IQZd—ForeiWOiu 

Mr.  Ciiairmax — 

When  interrupted,  yesterday  evening,  by  the  arrival  of  the  hour 
of  adjournment,  we  were  engaged  in  demonstrating  tfie  truth  and  cer- 
tauity  of  tlie  historic  fact,  on  whicli  is  predicated  the  Christian  reli- 
gion. I  mean  the  great  fact  of  the  resurrection  of  the  man.  Clirist  Je- 
sus, from  the  dead.  We  progressed  so  far  in  the  proof  of  this  fact,  as 
to  shew  not  only  the  testimony  of  the  original  witnesses  theraselves, 
but  also  the  method  in  which  tiiey  argued  upon  ihe  evidence,  and  tlie 
reasons  urged  why  their  testimony  should  be  accredited.  'I'he  Apos 
ties,  we  sawH  presented  themselves  before  the  public  as  the  most  com- 
petent and  credible  witnesses,  that  tiie  world  ever  saw.  They  resem- 
bled, in  no  one  point,  persons  carried  away  by  enthusiasm,  or  attach- 
ment to  opinions ;  about  which  honest  men  might  differ:  but  as  men 
whose  sole  business  it  was  to  proclaim  facts^  which  had  been  submit- 
ted to  the  cognizance  of  all  their  seoses.  They  do  not  merely  afhrm, 
that  they  only  saw  the  Saviour  after  his  resurrection.  They  urge  the 
matter,  not  only  as  affording  ocular  and  audible,  but  every  other  kind 
of  sensible  proof.  They  proclaim  that  he  repeatedly  and  familiarly 
conversed  with  them,  for  forty  days;  and  th;it, during  that  time,  he  had, 
by  many  it  fallible  proofs,  shewn  himself  to  be  the  identical  person 
whom  they  had  seen  crucified,  and  concerning  whose  identity  thert; 
could  not  exist  the  shadow  of  a  doubt.  Tiieir  testimony  difters,  tot(r 
eelo,  from  any  testimony  on  the  subject  of  speculative  opinions.-^ 
Their  sincerity  is  also  a  sincerity  sui  generis,  o{ its  own  peculiar  kind. 
The  difierence  between  martyrdom  for  tenacity  of  opinion,  and  for  at- 
testation of  fact,  we  have  shewn  to  be  immeasurable.  Martyrdom  L', 
in  all  cases,  evidence  of  sincerity :  in  the  former  case,  it  only  proves  ber 
iiefin,  and  tenacity  of  principles:  in  the  latter  case,  inasmuch  as  it  is 
impossible  for  all  the  senses  of  man  to  be  imposed  upon,  there  cannot, 
in  the  nature  of  things,  be  any  strongerproof  of  the  verity  oi^a  sensible 
fact,  than  to  see  men  dying  in  attestation  of  it. 

These  men  were  never  accused  of  any  crime,  except  what  grew  out 
of  tiie  pernicious  influence  W'hicli  a  belief  in  this  fact  was  supposed  to 
have  upon  mankind.  Wc  shall  show,  from  all  the  annals  of  ecclesias 
lie  history,  that  their  persecutions  originated  in  a  dread  of  the  influence 
which  the  promulgation  of  these  facts  was  supposed  to  possess.  'J'lu^ 
sole  misdemeanor  charged  upon  them,  was  their  fearless  developement 
of  tiiis  fact. 

We  have  stated  that,  on  the  morning  of  the  first  day  of  the  week,  the 
body  was  missing — we  have  shewn  that  His  resurrection  was  not  anti- 
cipated by  any  of  his  disciples;  that  there  was  not  an  individual  in  the 
whole  Christian  fraternity  that  had  the  remotest  expectation  of  his  res- 
urrection. On  the  Contrary,  tlieir  expectation  was  that  he  would  have 
redeemed  Israel.  This  precludes  all  possibility  of  liis  friends  stealing 
the  body,  for  they  could  have  no  temptation  to  sleal  it. 

W-e  must  look  at  the  state  of  parties,  at  this  time,  in  Jcrasalcm.-' 
They  were  divided^into  the  opponents  and  friends  of  Christianitv,- 
'Vol.  2.        •  ■  4^ 


4i>  iiEBATt, 

There  weie  no  neutrals.  The  abduction  of  the  body  cmi  he  aecoviu. 
ted  for  only  in  two  ways — 1st.  His  friends  must  have  been  the  thieves; 
but  to  give  color  fo  this  suspicion,  thcij  must  have  anticipated  such  an 
influence  upon  society,  as  that  which  actually  did  result  from  the  fact 
of  the  resurrectign.  But  this,  it  has  been  shewn,  they  neier  did  anti 
cipate.  If,  2dly,  his  enemies  had  stolen  the  body  and  had  it  in  their 
possession,  they  would  have  produced  it,  in  order  to  coniound  the  op- 
posite party.  Suppose  that,  on  the  day  of  Pentecost,  when  the  influ- 
ence of  the  fact  of  the  resurrection  iirst  began  to  be  remarked,  that  they 
had  then  the  body  in  their  possession,  the  bare  production  of  it  woulc' 
have  silenced  the  Christians  forever. — The  fact  of  the  non-preductioi. 
of  the  body,  by  the  encmicf?  of  Christ,  proves:,  conclusively,  that^Ae^ 
had  cot  got  it. 

The  historians  say,  that  the  Jcwishanthoriiics  placed  a  guard  over  the 
.sepulchre.  When  the  absence  of  the  body  was  discovered,  the  senti- 
aels,  in  their  own  exculpation,  declared  that  his  disciples  stole  him 
away  v/hilst  they  slept.  Tiie  story  itself  was  incredible,  and  the  au- 
tiior  could,  therefore,  be  no  better. 

Bat,  on  analysing  the  natural  feelings,  both  of  liis  enemies  and 
friends,  we  can  discover  no  motive  which  could  prompt  either  of  theni 
to  such  an  abduction.  The  whole  accumulation  of  evidence  is  of 
such  a  character,  that,  in  order  to  estimate  the  exact  weight  of  it,  we 
miist  take  into  view  all  the  circumstances  of  the  case.  We  have  not 
mere'ly  their  naked  assertion  that  they  had  seen  the  Saviour,  The 
weight  of  the  evidence  does  not  rest  merely  upon  this  statement;  nor 
does  it  rest  upon  our  inability  to  account  for  the  absence  of  the  body, 
and  its  resuscitation ;  although  all  the  witnesses  concurred,  yet  the 
proof  rests  not  there.  Though  these  testimonies  all  corroborate  and 
b'upport  each  other,  still  the  sequence  and  dependence  of  the  facts,  are 
so  arranged  in  all  the  histories  of  these  times,  that  the  weight  oftlie 
testimony  rests  not  upon  these  alone,  but  upon  circumstances  of  still 
greater  moment,  connectied  with  these,  viz.  the  personal  sufferings  of 
the  disciples — the  devotion  of  their  whole  lives  to  the  attestation  and 
promulgation  of  this  fact.  This  is  a  very  ditferent  kind  of  testimony 
from  that  of  a  man  who  should  attest  any  particular  fact,  when  the 
truth  or  falsehood  of  the  fact,  could,  in  no  wise,  interest  him.  The 
concurrent  testimony  of  a  thousand  persons  in  proof  of  any  mar» 
vellous  event,  would  not  be  the  strongest  evidence,  if  it  were  not  an 
event  of  such  a  character,  as  ever  afterwards  to  exercise  a  paramount 
influence  over  their  whole  lives,  and  give  birth  to  an  entire  change  of 
conduct.  But  the  naked  assertion  is  but  a  small  pan  of  the  evidence, 
compared  with  the  principles  which  the  fact  itself  necessarily  involves. 
The  twelve  Apostles,  and  many  of  their  coadjutors,  who  were  the  earli- 
est converts  to  Christianity,  and  some  of  whom  had  as  fair  a  start  in  the 
race  for  honor  and  distinction :  these  individuals,  I  say,  all  go  forward 
in  attestation  of  a  simple  fact,  andthoreby  expose  themselves  to  not  on- 
ly the  persecutions  of  the  Jews,  but  also  of  the  Romans ;  for  they,  also, 
began  to  be  jealous  of  the  Ciiristiaus.  They  si^lered  not  only  the 
k>ss  of  popularity  with,  their  countrymen,  but*  they    endangered 


UliiiATE.  -J3 

inemsclvoa  with  the  Sanhedrim,  and  witli  the  Roman  uulnori- 
ties.  Tlie  motives  whicli  influenced  them,  in  declaring  this  trutk 
could  have  been  of  no  ordinary  character,  since  their  attestation  invol- 
ved the  sacrifice  of  every  worldly  interest.  And  not  only  this, 
but  they  were  assured  by  the  Saviour  that,  for  this  very  cause,  they 
would  be  put  to  death.  He  told  Peter  that  this  cause  would  one  day 
cost  him  his  life. 

Peter  was  not  a  brave  man.  He  shews  himself,  in  one  instance,  t© 
be  under  the  influence  of  the  greatest  weakness.  He  denied  his  Lord 
*o  save  himself  from  persecution.  These  men  were,  without  any  re- 
markable exception,  as  great  cowards  as  any  that  are  to  be  found  now- 
a-days.  To  be  told,  in  the  first  instance,  that  their  declaration  of  this 
truth  would  procure  their  persecution  and  death,  was  presenting  the 
matter  in  such  a  light  as  would  have  overcome  their  resolution — but 
when  once  they  had  received  tlie  knowledge  that  the  Lord  had  risen, 
they  became  as  bold  as  lions.  After  this,  we  see  Peter  and  JoJm 
standing  up  in  the  Temple,  and  proclaiming  this  truth  in  open  defiance 
of  the  whole  sanhedrim.  Here  we  see,  that  the  influence  of  the  belief 
of  this  fact  of  the  resurrection,  made  cowards  brave.  We  see  the  tim- 
id Peter  standing  up  boldly  with  his  associates,  men  of  no  address,  and 
with  no  arm  of  flesh  to  support  them;  yet  they  fearlessly  proclaim  the 
fact.  They^re  put  into  prison ;  when  released,  they  go  back  to  the 
Temple  and  repeat  the  proclamation,  and  travel  from  place  to  place,  in 
order  to  disseminate  it  far  and  wide;  until,  at  last,  the  opposite  party 
began  to  perceive,  that  if  they  did  not  put  forth  all  their  power,  the  ex- 
isting order  of  things  would  be  subverted  by  this  sedition.  To  put  a 
stop  to  the  further  spread  of  it,  the  disciples  were  martyrized. 

There  is  nothing  like  this,  in  the  ancient  or  modern  world.  Here" 
you  see  men  acting  contrary  to  all  the  ordinary  principles  of  human 
conduct — men  naturally  timid,  shaking  ofl"  their  timidity  and  dyings 
rather  than  recant  their  proclamation  of  a  fact.  They  did  not  die  for: 
their  tenacious  attachment  to  any  speculative  opinion,  but  for  asserting 
that  they  had  seen  their  crucified  Saviour  risen  from  the  dead,  &.c. — ■ 
Having  received  those  proofs,  they  risqued  and  sacrificed  life  in  order 
to  attest  and  to  promulgate  the  fact.  The  weight  of  the  testimony 
does  not  consist  in  any  of  these  circumstances  alone,  but  in  the  whole 
body  of  the  evidence,  takea  in  connexion  with  its  inseparable  ad^ 
juncts.     • 

But  we  are  not  yet  done  with  the  proofs.  There  is  no  other  histori- 
cal fact  of  equal  antiquity,  that  can  be  supported  by  one  thousandth 
part  of  the  testimony  that  this  is.  There  is  no  principle  or  criterion  of 
evidence,  but  what  is  to  be  found  in  this  attestation.  Even  experi- 
ence contributes  its  share  to  make  this  matter  of  fact  more  <;Iear,  thaa 
any  other  historic  fact  to  be  found  in  the  annals  of  antiquity. 

There  now  exists  the  institution  of  a  day  consecrated  to  the  com- 
memoration of  the  resurrection  of  .1esus.  We  are  not  aware  of  the 
peculiar  force  of  this  institution.  Had  there  been  no  weekly  appro- 
priation of  time  before  the  resurrection  of  Jesus,  the  commencement  of" 
such  an  approiiriation  would  be  an  irrefragable  monument  of  the  events. 


'U  DEBATE. 

But  still  it  is  attended  with  more  force  than  usually  aceoinpaniea  a  Jie\v 
insutution.  There  was  the  abolition  of  the  seventh  day  among  tlic 
first  converts,  as  well  as  the  appomtment  of  the  first.  The  sevenih 
day  was  observed  from  Abraham's  time,  nay,  from  the  creation.  'I'iie 
Jews  identified  their  own  history  with  the  institution  of  the  Sabbath 
day.  l^liey  loved  and  venerated  it  as  a  patriarchal  usage.  But  it  was 
not  primarily  observed  on  that  account — for  it  was  given  to  them  as  a 
part  of  their  national  compact.  You  will  find  the  Lord  enjoins  the 
Sabbath  day  upon  them  with  this  preface — "  1  brought  you  out  of  tjic 
land  of  bondage — therefore  keep  the  Sabbath  holy."  The  observance 
of  tins  day,  therefore,  is  not  so  much  to  be  regarded  as  an  usage  deri- 
ved from  the  patnarciis,  as  a  divine  national  institution,  intended  to  per- 
petuate the  memory  of  that  wonderful  deliverance,  which  the  Lord  had 
wrought  out  for  them.  Here,  then,  is  a  nation  strongly  attached  to 
this  institution  of  the  Sabbath  day,  because  their  forefathers  had  ob- 
served it.  We  well  know  the  powerful  influence  of  ancient  national 
customs.  Men  love  them,  nay,  venerate  them,  because  their  forefa- 
thers were  attaclied  to  them.  But  taking  into  view  the  re-enactment 
f>ft]iatday,  and  the  making  it  a  partof  tlie  national  institution,  and  we 
find  the  Sabbath  existing  in  the  most  powerful  force,  and  sanctioned 
by  the  highest  autliority.  Now  to  abandon  the  observance  of  that  day; 
as  every  Christian  did,  and  to  substitute  anew  day  of  the  week  having 
■a  dirierent  object  and  view,  was  greatly  more  difficult  thafi  to  originate 
an  institution  entirely  new — more  difficult  than  to  institute  itco-ordi- 
nateiy  with  the  old  Sa])bath  day,  so  as  to  perpetuate  the  observance  of 
the  first  and  the  seventh  day  also.  I  presume  that  even  Christians 
have  not  sufllciently  appreciated  the  import  of  this  evidence.  It  would 
have  been  more  easy  to  have  superinduced  the  first  day,  and  left  tlie 
seventh  day  standing,  because  of  its  antiquity,  and  as  an  important 
partof  the  niitional  covenant,  than  to  change  the  day  from  the  seventh 
to  the  first  of  the  week.  For  these  reasons,  we  perceive,  that  it  must 
have  been  much  more  difficult  to  abolish  the  old  institution  than  to  ori- 
ginate a  new  one. 

You  will  remember,  that  our  Saviour  was  frequently  charged  with 
not  keeping  tlie  Sabbath — liow  often  wa^'  he  accused  of  Sabbath  brea- 
king: there  was  no  disrespect  of  the  Jewish  ritual,  so  frequently  charged 
upon  him.  How  did  he  refute  the  accusation?  Why,  says  he,  the  Son  of 
Man  is  Lord  of  the  Sabbath  day.  After  his  resurrection,  he  explained 
this  (and  other- sayings)— and  we  find  no  difficulty  in  undejstanding  a 
dictum  in  which  we  recognize  a  principle  entirely  new,  which 
is  not  referrible  to  the  decalogue,  and  which,  in  fact,  abrogates  that 
precept  of  it  which  enjoins  the  observance  of  the  seventh  day.  It  was 
not  the  seventh  part  of  time,  but  the  seventh  day,  which  was  claimed 
by  the  Lord  in  the  first  instance.  Tlie  commandment  was  this: — 
"  But  the  seventh  is  the  Sabbath  of  tlie  Lord  thy  God."  The  reason 
assigned,  must  be  changed,  before  the  day  of  observance  could  be  al-  ^ 
(ered.  "  The  Lord  i-c.^tcd  on  the  seventh  day  and  hallowed  it."  We  ' 
could  not  substitute  the  observance  of  the  fifth  for  the  fourth  of  Jiilyj 
t-ecause  thcreex.istsno  rational  pretext  for  it-   Not  sowit|i  regard  t" 


DEBATE.  4S 

the  consecration  of  tlie  seventh  part  of  our  time.  But  the  substitution 
o^  the  Jirst  day  for  the  Jewish  Sabbath,  was  as  positive  an  origination 
of  a  new  religious  institution,  as  the  feast  of  the  passover,  or  Pente 
cost,  or  circumcision,  or  any  other  part  of  the  Jewish  ritual . — But 
what  distinguislied  the  first  day  of  the  week?  And  why  was  it  set 
apart?  Solely  in  commemoration ofa  new  creation.  The  last  Sabbath  day 
was  kept  by  Jews  in  the  tomb ;  and  it  was  so  ordered  as  exactly  to  coin 
ctde  with  that  symbolic  representation  of  things  which  Vv'e  find  in  the  old 
Testament.  You  shall  not  go  out  of  your  house  on  the  sabbath  day,  you 
shall  rest  within  your  house.  Now  the  Saviour  did,  through  this  day, 
lie  in  the  grave.  But  the  resurrection  of  Jesus,  on  the  first  day  of  the 
week,  was  the  commencement  of  a  new  creation.  Sublime  as  were  the 
reasons  which  originally  influenced  the  Patriarchs  to  keep  the  Sabbath 
day,  incomparably  more  sublime,  arc  those  which  now  influence  Chris- 
tians to  observe  it,  Hence  the  institution  and  consecration  of  the  first 
day  of  the  week,  in  comm.emoration  of  the  matter  of  fact  that  our  Sa- 
viour rose  from  the  dead,  on  the  morning  of  that  day,  is  a  positive  com- 
memorative institution,  in  direct  attestation  of  the  truth  of  the  matter 
of  fact  and  of  the  unspeakable  importance  of  the  occasion.  This  was 
not  an  event  to  be  engraven  on  pillars  of  marble  in  order  to  perpetuate 
it,  but  upon  the  hearts  of  Christians— for  all  Christian  hopes  and  joys 
must  ever  spring  from  it.  It  is  a  perpetual  commemorative  institution,- 
of  the  birth  of  immortal  hope,  of  the  dawn  of  life  and  immortality,  up  ■ 
on  the  human  race. 

Whilst  examining  the  Divine  mission  of  Moses,  we  remarked  that 
the  criteria  of  the  verity  of  historic  facts,  were  these  :  That  the  facts 
should  have  been  sensible  ones;  should  have  been  witnessed  by  many 
persons;  should  have  some  commemorative  institutions;  and  that  tJiose 
commemorative  institutions  should  have  been  continuous  from  the  in- 
stant in  which  the  facts  took  place,  down  to  our  own  time.  All  these 
strictly  apply  to  this  institution.  For  we  read,  in  the  New  Testament 
history,  that,  from  the  day  of  his  resurrection,  the  Lord  himself  honor*- 
ed  its  weekly  return.  This  was  the  day  in  which  he  was  wont  to 
have  interviews  with  his  disciples.  And  from  tliat  day  until  now,  all 
Christians,  Jews  and  gentiles,  have  celebrated  it.  To  feel  the  force 
of  the  argument,  let  us  place  before  our  minds  a  Jew,  zealous  of  the 
law  of  Moses,  standing  before  a  Christian  preacher.  He  is  convinced 
of  the  fact  of  the  resurrection,  is  baptized,  and  tlius  becomes  a  Chris* 
tian.  In  becoming  a  Christian,  he  not  only  rejects  the  whole  of  the 
Jewish  economy,  but  ceases  to  observe  an  institution  as  ancient  as  the 
creation,  and  becomes  en  observer  of  the  first  day  for  new  reasons, 
and  in  obedience  to  a  new  Master.  The  revolution  wrought  in  such 
an  individual,  is  a  sample  of  the  power  of  truth,  and  of  the  changes 
which  Christianity  ma(ie  upon  whole  communities  at  its  first  promuU 
gation. 

All  histories  declare,  tliat  the  obser\'ancc  of  the  Lord's  day  has 
been  continuous,  from  the  morning  of  the  resurrection  down  to  the 
present  day.  All  the  criteria  of  infallible  evidence,  appear  in  this 
instance.     The  resurrection  v;ss  v^itnessed  by  many,  the  commemora' 


tlvc  institTition  lakes  place  iirs mediately,  ana  lad  been  perpetual n'.- 
down  to  the  present  liour.  The  observance  of  the  first  day  ofth< 
week,  has  been  opposed  because  the  seventh  was  enjoined  in  the  Jew 
ish  ritual.  But  tiicy  who  argue  thus,  arc  not  thoroughly  converted 
lo  Jesus  Clivist — fhey  have  not  been  divorced  from  the  law — and  seem 
not  to  regard  the  iirst  day  in  the  light  of  a  commemorative  institution 
at  ail.  They  seem  to  forget,  or  not  to  knov.',  that  the  observance  ok" 
days  must  be  necessarily  commemorative  or  prospective :  for  all  time, 
abstr.act  from  this  consideration,  is  alike  holy  and  religious.  They 
certainly  live  in  the  smoke  of  the  great  city  Babylon,  who  observe  the 
seventh  day  in  commemoration  of  the  work  of  Creation ;  rather  than 
the  first  day  of  the  week  in  commemoration  of  the  Resurreciion  of  our 
Lord.  But  we  must  proceed  to  another  evidence  of  the  Resurrection. 
Before  Jesus  had  ascended  from  Mount  Olivet,  he  told  them  they 
%vere  not  to  leave  the  city  of  Jerusalem  in  order  to  promulgate  the 
resurrection,  until  they  were  clothed  with  new  powers,  every  way  ade- 
quate to  confirm  then-  proclamation.  "  Tarry  tliere,  (said  he)  until 
you  be  endued  with  power  from  on  high."  Tlie  comrccm.orative  day 
of  pcntecost  had  fully  arrived.  In  the  metropolis,  at  this  lime,  thev 
was  but  one  hundred  and  twenty  disciples.  They  were  all  convened 
in  one  place  on  the  morning  of  that  memorable  day;  that  day  on 
'vliich  the  first  sheaf  of  wheat  was  to  be  waved  in  the  air  or  carried  over 
their  heads,  as  a  thank  offering  for  the  nev/  Harvest.  Mark  the  coinci- 
dence of  time,  and  the  accomplishment  of  the  ancient  symbol.  Cn 
that  day,  tlie  earnest  of  the  harvest,  he  commences  the  new  economy ; — 
that  the  converts  of  that  day  might  indicate  the  immense  in-gathering 
of  the  nations  to  the  fold  of  the  Messiah.  Now,  when  the  day  of  pcn- 
tecost wasiuiiy  come,  tllZ-t  very  day,  in  commemoration  of  the  Saviour's 
resurrection,  as  "  Vac  first  fruits  of  them  that  slept,'*  that  first  day  of 
the  week — while  the  whole  nation  was  assembled  to  celebrate  this  great 
festival,  and  his  disciples  convened  to  commemorate  h's  resurrection,  be^ 
hold  the  sound  of  a  mighty  rushing  wind  is  heard,  and  all  eyes  and  ears 
are  turned  to  the  place  whence  it  proceeded.  While  they  are  flock- 
ing from  all  quarters  to  this  place,  in  an  instant  many  tongues  of  fire 
are  seen  encircling  the  persons  of  the  apostles.  These  tongues  of  1am.- 
bcnt  flame,  whicli  covered  the  heads  and  faces  of  these  apostles,  v.  cro 
emblems  of  those /bm^'-H  tongues  which,  in  a  moment  of  time,  they 
were  able  fluently  to  speak  without  ever  having  learned  tliem.  Not 
only  the  inhabitants  of  Jerusalem  sav/  and  heard  the  wonders  of  tjiat  day, 
but  persons  assembled  at  this  great  festival  from  all  the  Roman  em- 
pire, hoard  and  saw  these  tokens  of  the  resurrection  and  ascension  of  the 
Lord.  Tliere  were  present  foreigners  from  Rome,  Parthia,  rvledia, 
Persia,  Mesopotamia,  jCappadocia,  Pontus,  Asia  Minor,  Phrygia,  E- 
gypt,  Pamphilia,  Crete,  and  all  tlie  African  coasts  of  the  Mediterrane- 
an. There  were,  of  all  languages  and  nations,  auditors  and  spectators 
of  this  event.  They  heard  the  marvellous  sound  from  Heaven,  and 
-saw  the  tongues  of  fire.  They,  moreover,  heard  the  Galileans,  with 
their  Galilean  brogue,  pronouncing  all  the  languages  of  the  world 
speaking  to  every  man,  in  liis  vernacular  tongue,  the  wonderful  woii' 


BEBATi'  17 

-■;  oovl.  Pcfer  e:q>laincd  the  matter  to  thcia  ail.  He  gave  mcauing 
;iiKl  empliasls  to  the  whole  scene.  "  The  oracle  of  your  prophet  Joei 
IS  thi-J  day  fulfilled.  Jesus  has  been  received  into  tlie  Heaven?.  He 
promised  us  supernatural  aid  la  attest  his  resurrection  He  has  now 
accomplished  it.  Let  all  the  house  of  Israel  know,  assuredly,  thai, 
God  has  made  that  Jesus  whom  you,  v/ith  wicked  hands,  by  tlic  Ro 
aim  soldiers,  slew,  the  anointed  Lord  or  King  of  the  Universe.  He  i  s 
now  in  Heaven  placed  upon  that  throne  which  governs  all,  and  has 
received  from  his  Fatlicr  this  gift,  as  a  token  cf  his  love,  and  approba- 
tion of  his  v/onderful  works  on  earth,  which  he  Jias  noAv  exhibited  up- 
on us  in  the  midst  of  vou." 

In  full  conviction  of  all  they  saw  and  heard,  as  confirmatory  of  this 
proclamation,  and  deeply  convicted  of  their  guilt  and  danger,  they  ex- 
claimed, "  Mm  and  bretkrcn,  what  shall  we  do?''  Seeing  them  deep- 
ly penitent  of  their  form.er  course,  Peter  answers  their  question  by  an- 
nouncing to  them  the  gospel,  or  good  news,  which  he  wxs  authorized 
now,  for  the  &st  time,  to  proclaim  to  the  nation .  He  makes  his  proc- 
lamation in  language  clecrand  forcible — "  Reform  (said  he)  and  be 
immersed,  or  as  it  is  in  Greek,  be  baptized  every  one  of  you  in  the  name 
of  the  Lord  Jesus,  for  the  uemission  of  your  st?;3;  and  you  shall  re- 
ceive tlie  gift  of  the  Holy  Spirit :  for  the  promise  you  have  heard  from  Jo- 
el, is  to  you,  and  your  children,  and  to  all  that  are  afar  off,  even  to  as  ma-^ 
ny  as  the'Lord  our  God  shall  call."  They  rejoiced  that  remission  could  be 
so  easily  received  under  the  reign  of  the  Messiah,  and  forthwith  were 
haptized  for  the  remission  of  their  sins,  and  were  filled  with  all  joy, 
and  peace,  and  good  hope ;  so  that  they  eat  their  food  with  gladness, 
and  simplicity  of  heart,  praismg  God.  Now  let  me  ask,  what  sort  of 
vouchers  are  these  to  the  truth  of  the  resurrection  and  ascension  of  Je- 
sus? Will  the  wonders  of  that  day,  witnessed  by  thousands  of  the 
most  disinterested  persons,  nay,  many  of  them  embittered  enemies  to 
the  truth  of  Christianity;  I  say,  will  the  testimony  of  three  thousand 
one  hundred  and  twenty  persons,  in  attestation  of  a  fact  happening  on 
the  most  public  occasion,  even  on  a  national  anniversary,  in  the  me- 
tropolis, frequented  and  crowded  with  strangers,  from  all  nations  un- 
der Heaven,  be  admitted  in  the  courts  of  sceptics  as  good  evidence! 

I  would  now  ask,  v/hat  could  be  added  to  the  cumulative  evidences 
of  the  resurrection  of  Jesus?  The  uncontradicted  fact,  that  the  ac- 
counts we  now  have  of  it,  were  written  at  the  times  and  places  alle- 
ged— the  number  and  character  of  the  witnesses;  the  sensible  and  fre- 
quent interviews  which  they  had  with  him;  the  length  of  time  he  con- 
tinued with  them;  his  visible  ascension  into  Heaven  in  the  presence  of 
dl  of  them;  the  descent  of  the  holy  spirit,  just  new  mentioned  in  attes- 
tation of  his  reception  into  Heaven ;  *be  appointment  of  one  day  in  eve- 
ry week  to  commemorate'  it;  the  effects  it  produced  at  home  a.nd 
abroad;  and  the  sufferings  and  reproaches  attendant  on  the  publication 
of  it,  which  terminated  only  v/ith  the  martyrdom  of  most  of  the  origi- 
nal witnesses.  I  say,  to  all  this,  what  could  be  added?  And  yet, 
when  all  this  is  said,  but  a  feeble  representation  of  tlie  amount  of  ev:- 
!>er>ce  and  documentary  proof,  is  presented, 


4B  DEBATE. 

We  shall  foUcnv  the  witnesses  a  little  farther.  The  Saviour  rose  otx 
■the  first  day  of  the  week.  He  shewed  himself  alive,  by  many  infallibh. 
proofs,  dMxnvg  forty  days.  He  appointed  his  disciples  to  meet  with 
him  on  a  specihetl  day,  on  a  Mount  whicli  he  had  named :  they  did  so. 
He  gave  them  orders  concerning  their  future  course.  They  asked  iiini 
u  question  concerning  his  kingdom,  which  he  declined  answering  at 
that  time.  He  forthwith  ascended  up,  gradually  receding  from  their 
sight,  towards  Heaven.  They  stood  gazing  after  him,  expecting  liini 
to  descend  J  and  might  have  stood  there  till  the  sun  descended,  had 
not  two  angels  descended  to  console  them,  with  the  tidings  that  he  was 
gone  to  Heaven,  never  to  return  until  he  came  to  judge  ilie  Avorld.— ^ 
They  v/ent  to  Jerusalem — waited  for  ten  days.  Pentecost  arrived — 
the  incidents  of  that  day  we  have  noticed.  The  facts  of  his  resurrec- 
tion and  ascension,  v;ere  then  fully  proved,  to  the  conviction  of  thou 
sands,  in  one  day.  But  we  must  accompany  them  a  little  farther,  and 
scrutinize  their  doctrine  and  their  progress. 

Tlie  next  incident  in  Luke's  history  of  the  labors  of  some  of  the 
Apostles,  presents  another  marvellous  scene  to  our  eyes.  Peter  and 
John  are  going  up  ii^to  the  Temple  at  three  in  the  afternoon  ;  when 
all  the  devout  persons  of  Jerusalem  assembled  for  prayer,  A  notable 
cripple,  more  than  forty  years  old,  well  known  to  many  of  the  citizens 
of  Jerusalem,  perhaps  to  all  of  them,  because  he  was  every  day  car- 
ried and  laid  upon  a  couch,  at  the  Beautiful  gate  of  the  Temple,  wa.s 
in  the  act  of  asking  alms  from  two  of  the  Apostles,  then  ascending  tlio 
stairs.  Peter  and  John  told  him  to  look  on  them.  He  did  so,  expec- 
ting to  receive  alms.  Peter  said,  silver  and  gold  I  have  none,  but  sucli 
as  I  have  I  give  you — "  In  the  name  of  Jesus  the  Nazarcne,  rise  up 
andivalk.^^  He  caught  him  by  the  hand.  The  cripple  arose,  stood, 
walked,  leaped,  shouted,  praised  the  Lord  Messiah.  The  congrega- 
tion arose,  crowded  out  into  Solomon's  portico,  which  held  many 
thousands.  They  looked  witli  astonishipent,  first  on  the  cripple,  tlien 
on  Peter  and  John.  Peter  opened  his  mouth  to  explain  this  fact  to 
them.  He  declined  all  praise,  as  due  to  him,  for  this  miracle  of  heal- 
ing- the  power  passed  through  the  name  of  Jesus.  He  then  told 
them  how  they  had  treated  Jesus  in  the  presence  of  Pontius  Pilate, 
how  they  renounced  him  and  released  a  murderer.  Then  he  asserts 
his  resurrection — and  claims  merely  the  honor  of  being  a  witness  of 
tins  fact.  He  explains  hov/ the  cripple  was  cured;  shews  them  their 
error;  excuses  their  infidelity,  as  arising  from  a  misapprehension  of  the 
prophets ;  appeals  to  their  own  prophets ;  shews  that  Moses  had  distinct- 
ly pointed  the  nation  to  Jesus  of  Nazareth.  In  conclusion,  he  infor- 
med them,  that  God,  having  raised  up  his  son  from  the  dead,  authori- 
zed them  first  to  announce  him  to  the  seed  of  Abraham,  with  the  assu- 
rance that  God  would  yet  bless  and  pardon  them,  every  one  of  them, 
who  turned  from  his  iniquities.  Here  the  number  of  the  male  disciples 
is  augmented  to  five  thousand. 

They  were  interrupted,  at  this  time,  by  the  priests  and  the  captain 
of  the  Temple  guard.  The  Sadducees  disliked  this  new  way  of  pro- 
■^^ming  the  resurrection  of  the  dead  in  the  person   of  Jesys^  for  it 


DEBATE.  4S 

w^s  ifRisislablo,  and  like  io  demolish  their  whole  sect,  They  impris 
oned  Peter  and  John.  The  next  day,  tiie  wliole  sanhedrim  in  the  ci 
ty,  many  being  present  who  had  tried  and  coademnGd  Jesus,  assembled 
to  try  and  interrogate  these  two  witncssesjof  the  resurrection.  Peter, 
formerly  a  coward,  and  constitutionally  a  coward,  rises  above  himself, 
and  witii  the  utmost  courage  and  confidence,  addresses  them  on  the 
indictment,  in  the  following  words: — "  Rulers  of  the  people  and  sen- 
ators of  Israel — if  we  are  this  day  examined  about  the  benefit  confer- 
ted  upon  the  cripple,  by  wliat  means  he  has  been  cured,  be  it  known 
to  you,  and  to  all  the  people  of  Israel,  that  by  the  kame  cf  Jesus  oi 
Nazareth,  whom  you  crucified,  wiiom  Cod  has  raised  from  the  dead — 
yos,by  ktm,  this  man  stands befokk  yocj  sound.  This  is  the  stone 
which  was  sot  at  nought  ry  you  eu ilde:??,  that  is  become  the  head 
of  the  corner.  Neither  is  there  any  otiieu  xa^ie  urvDEE  HSAVE?r 
among  men  in  whicli  vc  can  he  saved" 

When  they  saw  the  boldness  of  Pcier  and  John,  perceived  that  Ihcy 
Mcre  illiterate  men,  and  in  prii-ate.  stations  of  life,  tlioy  w^ere  astonish- 
ed; and  recollected  tliat-  they  had  se?n  them  in  company  with  Jesus, 
about  the  time  of  liis  trial;  and  when  they  saw-  the  cripple,  standing 
sound  and  active  before  them,  they  were  every  man  silent  and  con- 
founded. After  sending  them  out  of  the  council  chamber  for  a  lit 
tie,  they  consulted  on  the  measures  next  to  be  pursued.  That  a  sig> 
nal  miracle  was  done  by  these  men,  they  said,  tiiey  could  not  de- 
^'Y,  for  it  was  manifest  to  all  the  citizens  of  Jerusalem;  but  to  prevent 
its  spreading  farther,  tliey  agreed  to  severely  threaten  them  to  speak  no 
more  in  that  name.  They  did  so.  But  Peter  proposed  them  a  ques- 
tion which  they  did  not  answer  to  this  day — '•  Whether,  (said  he)  is  it 
righteous,  in  th^  si'^ht  of  God,  to  obey  you  rather  than  God?  Decide 
this,  if  you  please.*'  They  threatened  them  and  dismissed  them  for 
because  of  the  veneration  of  the  people,  and  the  publicity  of  the  socd 
deed  done  in  the  name  of  Jesus,  they  dare  do  no  more  than  threaten 
them. 

Thus  they  proceeded  in  Jerusalem.     Multitudes  flocked  to  the  me- 
tropolis from  the  surrounding  country  and  villages ;  and  Peter  became 
tts  famous  for  his  rniracidons  powers  in  that  city,  as  Jesus  had  been. — 
Tliey  imprisoned  liim  and  some  of  ids  associates;  but,  the  next  morn- 
ing, they  found  them  in   the  Temple,    declaring  tlie   resnrrecfirr.  and 
proclaiming  refrrmation.     The    angel  of  the  Lord  discharged  tlrem 
from  prison;  and  now  the  whole  senate  are  alarmed,  and  begin  to  fear 
that  the  blood  of  Jesus  would  come  upon  them.     "  So  mighlilygrew 
ihe  word  of  the  Lord  and  prevailed."     They  had  P<^fcr  and  his  asso- 
ciates called  before  them  again.     They  enquired,  why  tl'cy  had  disre 
garded  their  threats?     Peter,  in  his  Christian  boldness,  replied  to  the 
charge  OF  having  filled  Jerusalem  with  their  doctrine  in  defiance 
of  those  threats,  in  these  words — '•  It  is  necessary  to  obey  God  rathe;' 
than  yoi/.''' — This  was  his  apology.     But  he  must  do  more  than  apolo- 
gize.    He  must   attest  the   all-conquering  fict.      He  adds:     "JTho 
God  ofour  Fathers  Jias  raided  up  Jesus  whom  you  slew,  hanging  him 
^rt  a   tree,      Ilnr  tia?  God  exalted  at  his  right  ^and,  to  bs  a 
'     V(.1    o  b 


50  DEBATE. 

PKiNCK  and  asAViouK,  tagive  reformation  to  Israel  dind.  forgiveness 
of  sins.  And  we  are  v/itxesses  of  tliese  things,  and  the  holy  spirit 
also,  whom  God  has  given  to  them  who  submit  to  his  government. 
Had  it  not  been  for  Gamaliel  the  Pharisee,  who  had  some  reason,  as 
Y/ell  as  a  strong  prepossession  in  favor  of  the  Resurrection  of  the  dead, 
they  would  have  attempted  their  martyrdom.  Tliey  were  released, 
and  home  they  went "  rejoicing  that  they  were  accounted  worthy  to 
suffer  shame  for  his  name."" 

So  tiiey  prujTiessed,  till  inyriads  of  the  Jews  became  obedient  to  the 
faith.  Even  many  of  the  priests  were  baptized,  and  the  crucified  Je- 
sus was  worshipped  by  teiis  of  thousands  of  those  who  had  once  con- 
sidered him  au  impostor,  or  as  a  doubtful  character.  The  Sanhedrim 
became  more  exasperated.  The  Sadducees  are  enraged.  Stephen  is 
murdered,  invoking  the  name  of  the  Lord,  and  attesting,  with  his  last 
breath,  that  he  saw  jesus  standing  on  the  right  hand  of  God. — 
Saul  of  Tarsus,  who,  at  that  time,  consented  to  the  death  of  Stephen, 
afterwards  converted,  saw  jesus  and  attested  it  with  his  blood.  How 
iacreasins  yet  the  evidence  of  the  Resurrection  and  ascension  of  Jesus 
Christ! 

Persecution  dispersed  the  disciples  from  the  metropolis — the  congre- 
gation is  broken  up:  all  are  dispersed  through  Judea  and  Samaria, 
except  the  Apostles.  They  cont'uue  where  the  persecution  rages 
most — and  courageously  liazard  all  in  attesting  the  resurrection.  Tlie 
land  of  Judea  falls  before  these  dispersed  proclaimers — and  Samaria 
r-ejoices  in  the  Lord.  But  to  specify  the  conquests  of  this  truth,  would 
be  to  narrate  the  whole  Acts  of  the  Apostles. — Let  the  sceptics  exam- 
ine Luke's  narrative  through ;  his  memoirs  of  Jesus  Christ,  and  his 
Acts  of  Apostles;  and  then  repZy, 

Were  we  to  follow  these  Apostles  to  Gentile  cities,  we  should  find 
them  proclaiming  the  same  facts,  and  we  should  see  the  same  results 
attending.  In  the  presence  of  magistrates,  philosophers,  and  priests, 
they  narrate  the  same  facts,  exhibit  the  same  proofs — and  all  ranks  and 
degrees  submit  to  the  government  of  the  Messiah.  Tlie  idols  are  hurl- 
ed from  their  seats,  the  temples  are  deserted,  aod  no  price  is  oiiered 
for  victims.  Rome  itself,  is  now  convulsed,  and  the  Gallileans  are 
likely  to  fill  the  imperial  city  with  tl^eir  doctrine.  The  Roman  wri- 
ters now,  wc  may  expect,  will  notiqe  them,  as  soon  as  'he  Gospel 
makes  inroads  upon  their  superstitions.  Here  then  we  shall  close  the 
testimony  of  the  authors  of  the  New  Testament,  and  we  will  enquire 
what  the  Pagans  have  to  say  about  these  wonderful  events. 

Bat  I  must  again  remark,  how  much  more  attention  is  paid  to  the 
testimony  of  infidel  Jews  and  Pagans,  than  to  believing  Jews  and  Pa- 
gans, by  those  who  pretend  to  be  so  rational  as  to  doubt  the  truth  of 
Christianity.  How  often  have  we  heard  such  persons  say,  "  Produce 
some  disinterested  witness,  some  Pagan,  or  some  Jew,  who  was  never 
converted  to  Christianity,  who  will  attest  the  Gospel  facts,  and  we 
will  believe."  We  wiU  believe  air  incredible  witness,  and  reject  the 
credible!  We  would  believe  Tacltn?,  hut  we  will  not  believe  Paul.- 
L'ot  Ticitu3  assort  tho  resujqjectioii  of  Jesus,  an  J  wc  will  contend  iiu 


DEBATE:  81 

tonger.  Well  now,  suppose  Tacitus  had  unequivocally  said,  Jesu» 
rose  from  the  dead.  What  would  have  been  our  logical  conclusion? 
Eitiier  that  Tacitus  was  a  Christian,  or  a  hypocrite;  and  if  eitlier  tho 
one  or  the  other,  he  would  be  unworthy  of  credit  amongst  sceptics. — 
For,  if  he  were  a  Cliristian,  he  would  be  as  objectionable  as  Paul  or  Pt  • 
ter:  for  these  ra^ioHrtZs  have  no  other  objection  to  their  testiracn}, 
than  because  it  was  exparte,  or  because  it  v/as  tlie  testimony  of  friends. 
Now  if  Tacitus  had  said  that  Jesus  rose  from  the  dead,  and  continued 
an  idolater,  he  must  have  acted  the  part  of  a  knave  or  a  hypocrite. 
He  could  not  sincerely  believe  this  fact  and  continue  a  worshipper  ot 
idols.  His  testimony,  in  that  case,  v/ould  be  worth  nothing.  It  is 
much  more  forcible  as  it  stands,  for  he  goes  just  as  far  as  he  could 
go,  to  continue  a  Pagan,  and  be  worthy  of  credit.  The  rationals 
would  have  us  to  produce  an  impossibility  as  glaring,  as  to  place  two 
substances  in  the  same  place  at  the  same  time.  They  would  have  us 
to  produce  an  unbelieving  Pagan,  speaking  and  acting  as,  and  being, 
in  fact,  a  believing  Pagan.  They  want  a  Jew  or  a  Pagan  who  will 
speak  like  a  Christian,  but  who  will  not  act  like  one.  Now  as  far  as  i 
can  judge  of  testimony,  I  would  incom.parably  prefer  the  testimony  of 
the  person  whose  life  conforms  to  his  testimony,  to  the  testimony  of 
the  person  whose  life  and  whose  testimony  disagree.  Now  if  I  found 
the  words  of  Tacitus  to  differ  from  his  character,  I  would  not  rely  up- 
on them  as  I  do:  and  taking  into  view  the  character  of  the  man,  I  have 
no  hesitation  in  saying,  that  his  testimony  is  altogether  credible :  and 
I  am  sure  proves  every  thing  that  v/e  wish,  and  every  thing  that  an  in- 
fidel can  require.* 

The  same  may  be  said  of  other  Pagan  authorities.  Taking  into 
view  their  times,  circumstances,  and  general  character,  I  presume 
they  are  all  worthy  and  credible  witnesses.  Josephus  too,  excepting  that. 
interpolation  found  in  some  copies,  is  a  good  witness ;  not  respecting  Je 
sus  Christ,  but  many  of  the  facts  and  circumstances  recorded  or  alluded 
to  in  the  historical  books  of  the  New  Testament.  But  it  is  m.ore  to 
shame  than  io convince  sceptics,  that  we  trouble  ourselves  with  the  tes- 
timonies of  either  unbelieving  Jews  or  Pagans.  Those  wiio  will  not 
believe  such  witnesses  as  sacrificed  all  temporal  enjoyments,  and  laid 
down  their  lives  in  attesting  the  Christian  facts,  who  were  above  all 
temptation  to  deceive; — so  numerous,  so  well  attested  by  their  cotem- 
poraries,  for  all  moral  excellence,  will  never  be  convinced  by  the  testi- 
mony of  Pagans  like  themselves. 

Perhaps  I  should  place  at  the  head  of  the  list  of  infidel,  Pagan,  and 
Jewish  witnesses,  the  testimony  of  ©ne  Judas  Iscariot,  a  traitor  to  J,e- 
sus  Christ.  The  testimony  of  a  traitor  is  sometimes  more  worthy  of 
credit  than  the  testimony  of  a  friend.  This  Judas,  as  the  case  now 
stands,  is  a  better  testimony  than  the  combined  testimony  of  the  eleven 
iriends.     Judas  had  long  been  a  familiar  acquaintance,  and  ranked 

*  I  find  that  I  had  given  these  ideas  in  my  speech,  on  Friday  even- 
ing; having  forgotten  this  circumstance,  I  rnade  the  same  remarks 
on  Saturday  morning,  and  give  them  a  second  time  as  I  find  them  iw 
the  report. 


oi  DEBATE 

ationgst  the  most  uiliinatc  friends  of  Jesus.  He  was  enrolled  among 
ihe  twelve  Apostlci--.  lie  had  been  so  impartially  treated  by  Jesus, 
tlut,  until  the  night  he  betrayed  him,  not  one  of  (ha  others  could 
suspect  that  he  would  prove  a  traitor.  Now,  had  there  ever  been  the 
least  re.?ervc  slicwnby  Jesus  to  Judas',  or  had  he  been  treated  in  any 
way  L'ss  confidentially  llin.n  any  of  the  other  Aposiles,  so  soon  as  Jesus 
told  them  that  one  of  ihem  should  betray  him,  all  eyes  would  have  tui- 
n3d  to  Judas.  To  him  they  would  have  all  pointed.  Tn.=5(oad  of  say- 
ing, one  by  one,  "  Lord,  is  it  /,"  they  would  have  said  within  them- 
selves, it  is  Judas.  He  had  been,  during  the  whole  ministry  of  Jesus, 
most  intimately  acquainted  with  his  speeches  and  his  actions.  If  any 
thing  insincere,  political,  ox  contrr.ryto  the  o&tcnsihlc  object  of  the 
mission  of  Jesus,  had  ever  transpired  in  secret,  or  if  ever  there  had  been 
n,By  conspirac})  amongst  his  followers,  to  delude  or  impose  upon  the 
Tiation,  Judas  inust  have  known  it.  This  must  bo  conceded  by  all- 
wlio  have  ever  read  the  Gospel  histories. 

Now  that  Jiidac;  was  a  designing,  selfish,  covetous  and  insincere  ad- 
horenl  to  the  party,  must  also  be  conceded.  Seeing  things  going  con- 
trary to  his  calculations,  that  no  immediate  gain,  honor  or  advantage 
was  likely  soon  to  accrue — in  an  evil  hour,  his  passion  for  gain  impel- 
led him  to  seize  tho  firot  opportunity  of  making  as  much  as  possible,  by 
•vay  of  reprizals',  for  his  disappointment  in  attaching  himself  to  the  r6- 
vinue  of  Jesus.  He  therefore  covenanted  for  fWrf?/ pieces  of  silver, 
lijo  sum  for  wliich  Joseph  was  sold  into  Egypt,  to  deliver  into  the  cus- 
tody of  the  sanhedrim,  the  person  of  Jesus.  He  did  so.  Now  had  he 
i)c  en  able  to  impeach  Jesuo  of  aught  amiss  in  word  or  deed,  it  is  evident 
he  iiad  the  disposition  rmd  thcopjjortunity;  nay,  to  extenuate  his  own 
'-onduct  even  in  the  eyes  of  tlic  chief  priests  and  elders,  it  Avas  neces- 
aryforhlmto  make  a  dinclcoure;  but  he  had  -nothing  to  disclose} 
.-iavc,  after  a  little  reflection,  the  agonies  of  his  own  mind.  I  have,  said 
liCy  betrayed  innocent  blood.  Heart  rending  thought!  Here  is  the 
•uoney :  release  him.  If  you  have  done  so,  v;e  care  not,  said  the  Priests ; 
t'lat  is  your  concern,  not  ours.  Now  the  import  of  the  testimony  of 
Judas  is  fiomething  like  the  following : 

A.  I?,  is  accused  of  some  base  or  unwortiiy  action.  Eleven  of  his 
intimate  friends  and  acquaintances,  all  of  good  character  too,  are  sum- 
moned to  give  testimony  in  fiivcr  of  A.  B.  They  all  give  him  a  good 
^■Jiaracfcr  and  exculpate  him  from  the  ciiargo.  Their  testimony,  tho' 
:iot  the  same  words,  concurs  in  every  grand  point  or  fact.  Tiiere  is  a 
twelfth  person  summoned,  who  i.-<  known  to  the  court  and  jury  to  be 
r.i  that  instant  a  hiticr  enemy  of  the  accused.  lie  is  interrogated, 
•md  deposes — "  That  he  has  been  ir.timatcly  acciuainted  with  A.  B. 
lor  years,  and  that  never  did  he  knov;  him  speak  an  unbecoming  word, 
or  commit  an  unworthy  action,  in  any  one  inslancc,  eitlier  bearing  up- 
on the  accused  or  any  otlior  human  being.  Nay,  so  far  from  that,  ho 
Jias  lived  the  most  exemplary  life,  and  his  whole  conduct  Jias  been 
nothing  but  a  bright  display  of  purity,  piety,  and  benevolence;  and, 
moreover,  adds  he,  I  do  not  tliink  him  capable  of  an  evil  word  or  deed.** 
'^ow  such  a  tc;-timony  weighs  as  mucli.  yes.  weigh.s  more.  witJi  llie  v'^ 


sy,  tiian  the  testimony  of  roany  friends,  however  uuoxccpiiouabie  tlieir 
character.  Now  just  such  a  witness  was  Judas.  I  have  betrayed  ik- 
NOCBNT  blood,  said  he; I  have  been  instigated  by  the  devil:  my  soul 
has  no  rest ;  and  peace  has  departed  from  me.  ^  For  so  worthy  a  per- 
son as  Jesus  of  Nazareth  never  lived — release  him,  or  I  die.  He  dies; 
and  though  difelo  dese,  he  is  a  martyr  to  the  truth  of  the  pretensions 
and  character  of  Jesus, 

We  shall  now  present  to  this  audience  a  few  extracts  from  the  histo- 
T-ians  of  those  times,  from  the  edicts  of  the  Roman  emperors,  and  othet 
public  documents : — 

"  JoSEPHtTs,  the  Jewish  historian,  was  cotemporary  with  the  Apos- 
tles, having  been  born  in  the  year  37.  From  his  situation  and  habits, 
ke  had  every  access  to  know  all  that  took  place  at  the  rise  of  the  Chris- 
tian religion. 

"  Respecting  the  founder  of  this  religion^  Josephus  has  thought  fit 
to  be  silent  in  his  history.  The  present  copies  of  his  work  contain 
one  passage  which  speaks  very  respectfully  of  Jesus  Christ,  and  as- 
crioes  to  him  the  character  of  the  Messiah.  But  as  Josephus  did  not 
embrace  Christianity,  and  as  this  passage  is  not  quoted  or  referred  to- 
till  the  beginning  of  the  fourth  century,,  it  is,  for  these  and  other  rea 
sons,  generally  accounted  spurious.  It  is  also  according  to  the  man 
ner  of  Josephus,  in  other  parts  of  his  History,  to  pass  over  in  silence 
what  appeared  to  make  against  his  nation.  When  he  wrote,  the 
Christian  religion  had  made  considerable  progress,  and  every  thing, 
respecting  it  must  have  been  well  known  to  him.  He  had  therefore  na 
middle  way.  It  was  necessarry  either  to  enter  somewhat  particularly 
into  the  subject,  or  to  pass  it  over  entirely.  To  have  mentioned  it,  as  is: 
done  in  the  passage  in  question,  would  have  been  to  condemn  Iiimpelf, 
His  testimony,  then,  to  Christianity,  is  found  in  his  silence;  and  espc 
cially  as  he  was  a  priest,  is  abundantly  strong.  Not  having  embraced 
the  Christian  religion,  and,  at  the  same  time,  being  unable  to  contra 
diet  the  facts  on  which  it  was  founded,  or  to  set  them  aside,  he  passes 
it  quietly  by.  The  minute  description  he  has  given  of  the  otlier  reli- 
gious sects  in  Judea,  fully  proves  that  liis  silence  was  that  of  design^  to 
which  his  circumstances  compelled  him, 

"  His  account,  however,  of  the  civil  and  religious  aflairs  of  Judea,  of 
the  Princes  and  Rulers  who  governed  the  nation,  of  the  situations  of 
places,  of  the  customs  of  the  country,  and  of  the  manners  of  the  peo- 
ple, is  perfectly  agreeable  to  the  representation  of  these  things  which 
we  have  in  the  Gospels.  In  addition  to  this,  he  has  given  a  decided 
testimony  to  the  appearance  of  John  fne  Baptist,  and  also  an  account 
of  his  being  put  to  death  by  Herod.  The  reason  lie  assigns  for  hip 
execution  is  different  from  that  given  by  the  sacred  hist/jrian ;  but  as  to 
tlie  fact,  there  is  an  entire  coincidence  between  thorn.  His  words 
are — "  Some  of  the  Jews  thought  Herod's  army  was  destroyed  ©fGod, 
lie  being  justly  punished  for  the  slaughter  of  John,  who  was  surnamed 
the  Baptist.  For  Herod  had  put  that  good  man  to  death,  although  hti 
exhorted  the  Jev/s,  after  having  exercised  virtue  and  righteousness  to- 
wards one  another,  and  having  performed  tl^e  duties  of  piety  towards 
Vol.  g.  ^6* 


64  DKhA'iE. 

God,  to  come  to  baptism.  For  thus  baptism  would  be  acceptable  to 
him,  not  if  they  abstained  from  some  sins  only,  but  if,  to  purity  of  body, 
they  joined  a  soul  first  cleansed  by  righteousness.  But  when  many 
gathered  round  him,  for  they  were  much  pleased  with  the  hearing  of 
such  discourses,  Herod,  fearing  lest  the  people,  who  were  greatly  un- 
der tlic  influence  of  his  persuasion,  might  be  carried  to  some  insurrec- 
tion (for  tliey  seemed  to  do  nothing  but  by  his  counsel)  judged  that  it 
might  be  better  to  seize  him  before  any  insurrection  was  made,  and  to 
take  him  off,  than,  after  affairs  were  disturbed,  to  repent  of  his  negli- 
gence. Thus  he,  by  the  jealousy  of  Herod,  being  sent  bound  to  Mach- 
inrus,  was  tlicreput  to  death;  and  the  Jews  thought,  that,  on  account 
of  I  he  punishment  of  this  person,  destruction  had  befallen  the  army, 
God  being  displeased  with  Herod."  In  this  passage,  J osephus  attests 
John's  preaching  and  baptism,  and  the  general  attention  which  his  min- 
istry attracted,  as  well  as  his  being  put  to  death  by  Herod. 

"  Under  the  Roman  government,  it  was  customary  for  governors  of 
provinces  to  send  to  the  Emperor  an  account  of  remarkable  transac- 
aous  in  the  places  where  they  resided.  Referring  to  this  custom,  Eu- 
sebius  says — '•  Our  Saviour's  resurrection  being  much  talked  of 
throughout  Palestine,  Pilate  informed  the  Emperor  of  it,  as  likewise  of 
his  miracles,  which  he  had  heard  of,  and  that,  being  raised  up  after  he 
had  been  put  to  death,  he  was  already  believed  by  many  to  be  a  C  od." 
These  accounts  were  never  made  public,  nor  were  any  similar  ones 
likely  to  be  published,  as  such  accounts  were  intended  for  only  the  in- 
formation of  government  Augustus  forbade  publishing  the  acts  of 
the  senate.  But  tie  above  facF  is  attested  by  Justin  Martyr  in  his  first 
apology,  which,  in  the  year  140,  was  presented  to  the  Emperor  Anto- 
ninus Pius  and  the  senate  of  Rome.  Plaving  mentioned  the  crucifixion 
of  Jesus,  and  some  of  the  circumstances  of  it,  he  adds — "  And  that 
Shese  things  were  so  done,  you  may  know  from  the  acts  made  in  the- 
time  of  Pontius  Pilate."  Tertullian,  in  his  Apology,  about  the  year 
198,  having  spoken  of  our  Saviour^s  crucifi.vion  and  resurrection,  his 
appearances  to  his  disciples,  and  his  ascension  to  Heaven  in  the  sight 
of  the  same  disciples,  who  were  ordained  by  him  to  preach  the  Gospel 
over  the  world,  goes  on — "  Of  all  these  things  relating  to  Christ,  Pi* 
late,  in  his  conscience  a  Christian,  sent  an  account  to  Tiberius,  then 
Emperor." 

"  In  another  part  of  the  same  Apology,  he  speaks  to  this  purpose : — 
"  There  was  an  ancient  decree,  that  no  one  should  be  received  for  a 
'leity  unless  he  was  first  approved  of  by  the  senate.  Tiberius,  in  whose 
'ime  the  Christian  religion  had  its  rise,  having  received  from  Pales- 
tine in  Syria  an  account  of  such  thing  as  manifested  our  Saviour's  di- 
vinity, proposed  to  the  senate,  and  giving  his  own  vote  as  first  in  his 
favour,  that  he  should  be  placed  among  the  gods.  Tlie  senate  refused, 
because  lie  had  himself  declined  that  honor.  Nevertheless,  the  Em- 
peror persisted  in  his  own  opinion,  and  ordered,  that  if  any  accused 
the  Christians  they  should  be  punished." 

"  These  testimonies  are  taken  from  public  Apologies  for  the  Chris 
tian  religion,  presented,  or  proposed  and  recommended,  to  tJie  Erape 


ror  and  senate  of  RoniP,   or  to  magistrates  of  public  authority   and 
great  distinction  in  the  Roman  empire. 

'•  Tacitus,  the  Roman  historian,  was  born  in  the  year  61  or  62.  He 
was  Prajtor  of  Rome  under  Domitian  in  88^  and  Consul  in  the  short 
reign  of  Nerva  in  97.  In  giving  an  account  of  the  great  fire  at  Rome 
in  the  tOth  of  Nero,  about  thirty  years  after  our  Lord's  ascension,  he 
says — "To suppress,  therefore,  this  common  rumour,"  (viz.  that  the 
Emperor  himself  had  set  fire  to  the  city,)  "  Nero  procured  others  to 
be  accused,  and  inflicted  exquisite  punislnnents  upon  those  people  who 
were  in  abhorrence  for  their  crimes,  and  were  commonly  known  by  the 
name  of  Christians.  They  had  their  denomination  from  Christus, 
who,  in  the  reign  of  Tiberius,  was  put  to  death  as  a  criminal  by  the 
procurator,  Pontius  Pilate.  This  pernicious  superstition,  thouffh 
checked  for  a  while,  broke  out  again,  and  spread  not  only  over  Judea, 
•^hesourceoftiiis  evil,  but  reached  the  city  also,  whither  flow  from  all 
quarters  ail  things  vile  and  sliamo-ful,  and  where  they  find  shelter  and 
encouragement.  At. first,  they  only  were  apprehended  who  confessed 
themselves  cftliatsect;  afferwards  avast  multitude,  discovered  by 
them :  all  which  were  condemned,  not  so  much  for  the  crime  of  burning 
the  city,  as  for  tlieir  enmity  to  mankind.  Their  executions  were  so 
contrived  as  to  expose  them  to  derision  and  contempt.  Some  were 
covered  over  with  the  skins  of  wild  beasts,  and  torn  to  pieces  by  dogs; 
some  were  crucified ;  others,  having  been  daubed  over  with  combusti- 
ble materials,  were  set  up  as  lights  in  the  night  time,  and  thus  burnt  to 
death.  Nero  made  use  of  his  own  gardens  as  a  theatre  upon  this  oc- 
casion, and  also  exhibited  the  diversions  of  the  circus,  sometimes 
standing  in  the  crowd  as  a  spectator,  in  the  habit  of  a  charioteer;  at 
other  times  driving  a  chariot  himself,  till  at  length  these  men,  though 
really  criminal,  and  deserving  exemplary  punishment,  began  to  be 
commiserated  as  people  who  were  destroyed,  not  out  of  a  regard  to  the 
public  welfare,  but  only  to  gratify  the  cruelty  of  one  man." 

"  Such  is  the  testimony  of  Tacitus,  who  lived  in  the  same  age  with  the 
Apostles,  to  the  principal  facts  which  relate  to  the  origin  of  the  Gos- 
pel, as  well  as  to  its  rapid  progress.  He  here  attests  that  Jesus  Christ 
was  put  to  death  as  a  malefactor,  by  Pontius  Pilate,  procurator  under 
Tiberius;  that,  from  Christ,  the  people  called  Christians  took  their 
name;  that  this  religion  had  its  rise  in  Judea;  that  thence  it  was  prop- 
agated into  other  parts  of  the  world,  as  far  as  Rome,  where  Christians 
were  very  numerous ;  and  that  they  were  reproached  and  hated,  and 
underwent  many  and  grievous  sufferings. 

"  Suetonius,  another  eminent  Roman  historian,  was  bom  about  the 
y<^ap  70.  He  says,  in  his  History  of  the  Life  of  the  Emperor  Claudi- 
us, who  reigned  from  the  year  41  to  54,  that  "  he  banished  the  Jews 
from  Rome,  who  were  continually  making  disturbances,  Chrestus  be- 
ing their  leader."^  The  first  Christians  being  of  the  Jewish  nation, 
were  for  a  while  confounded  with  the  rest  of  that  people,  and  shared 
in  the  hardships  that  were  imposed  on  them.  This  account,  however, 
attests  what  is  said  in  the  Acts  of  the  Apostles,  (xviii.  2,)  that  Claudi- 
us liad  eommanded  all  Jews  to  depart  from  Rome,  when  Aquila  and 


Co  DEBATE 

Priscilla,  two  Jewish  ChrisUans,  were  compelled  to  leav'e  if.  In  the 
life  of  Nero,  whose  reign  began  in  54,  and  ended  m  G8,  Suetonius 
says,  "  Tlie  Christians  too  were  punished  with  death:  a  sort  of  people 
addicted  to  a  new  and  mischievous  superstition." 

"  On  tlie  foregoing  passage  of  Tacitus,  and  in  reference  to  the  perse- 
cution of  the  Christians  under  Nero,  tjribbon  remarks,  "  The  most  scep- 
tical criticism  is  obliged  to  respect  the  truth  of  this  extraordinary  fact, 
and  the  integrity  of  this  celebrated  passage  of  Tacitus.  Tiie  former 
is  confirmed  by  the  diligent  and  accurate  Suetonius,  who  mentions 
tlie  punishment  which  Nero  inflicted  on  the  Christians  " 

'•  In  this  persecution  Paul  is  said  to  have  been  beheaded. 

<'  The  reign  of  the  Emperor  Domitian,  under  wiiom  the  second  per- 
secution of  the  Christians  took  place,  began  in  the  year  81,  and  termi- 
nated in  the  year  &6.  Domitian  made  inquiry  after  the  posterity  of 
David,  and  two  men  were  brought  before  him  of  (hat  family.  "  At 
that  time,''  suys  Hegesippus,  "  there  were  yet  remaining  of  the  kindred 
of  Christ  the  grandsons  of  Jade,  who  was  cvlled  liis  brother  according 
to  the  flesh.  These  some  accused  as  being  of  tlie  race  of  David,  and 
Evocatus  brought  them  before  Domitianus  CiBsar;  for  he  too  was 
afraid  of  the  corning  of  tlie  Christ,  as  well  as  Herod.*"  (.)f  tliese  men, 
Mr.  GiblK>n  says,  ""They  frankly  confessed  their  royal  origin,  and  their 
near  relation  to  the  Messiah ;  but  they  disclaimed  any  temporal  views, 
and  professed  that  his  Idngdom,  wliich  they  devoutly  expected,  was 
purely  of  a  spiritual  and  angelic  nature.  When  they  were  examined 
concerning  their  origin  and  occupation,  they  shewed  their  hands,  har- 
dened with  daily  labour,  and  declared  that  they  derived  their  whole 
subsistence  from  the  cultivation  of  a  farm  near  Cocaba,  of  the  extent 
of  about  24  English  acres,  and  of  the  value  of  three  hundred  pounds 
sterling.  The  grandsons  of  St.  Jude  were  dismissed  with  compassion 
and  contempt. 

"  During  the  third  persecution,  which  began  in  tlie  year  100,  in  the 
third  year  of  the  Emperor  Trajan,  the  younger  Pliny  was  appointed 
pro-consul  of  Bithynia,  a  province  of  the  Roman  Empire,  on  the  Eux- 
ine  Sea.  In  that  distant  country  there  were  now  vast  numbers  of 
Christians,  against  wiiom  the  pro-consul,  according  to  the  Emperors 
edict,  used  great  severity.  Being  desirous  of  more  full  information 
Jiow  to  proceed  against  the  Cliristians,  and  "  being  moved,"  as  Eusebius 
says,  "  at  the  multitude  of  those  wlio  were  slain  for  the  faith,"  he  wrote 
the  following  letter  to  Trajan,  in  the  year  107,  which  was  formerly  no- 
ticed, and  in  tlie  same  year  received  the  l^mperor's  rescript. 

"  Pliny,  to  the  Emperor  Trajan,  wisheth  health  and  happiness.  It 
is  my  constant  custom,  sir,  to  refer  myself  to  you,  in  all  mdittCT^^giigm 
ceruing  which  I  have  any  doubt.  For  who  can  hotter  direct  me  where 
I  hesitate,  or  instruct  me  where  I  am  ignorant?  I  have  never  been 
present  at  any  trials  of  Christians ;  so  that  I  know  not  well  what  is  the 
subject-rnattcr  of  punishment  or  of  inquiry,  or  what  strictness  ought  to 
bo  used  in  eitiier.  Nor  have  I  been  a  little  perplexed  to  determine 
whether  any  dilference  ought  to  be  made  upon  account  of  age,  or  whe 
ther  Uic  young  and  tender,  and  the  foil  grown  and  robust,  ought  to  be 


J>EBATE.  57 

■•?6itccl  ail  alike;  wltether  repentance  should  entitle  t(>  pardon,  orwlie-- 
tlier  all  who  have  once  been  Christians  oug'it  to  be  punished,  though 
they  are  now  no  longer  so;  whether  the  name  itself,  although  nocrnnes 
}>e  detected,  or  crimes  only  belonging  to  the  name,  ought  lo  be  punish- 
ed.    Concerning  all  these  things  I  am  in  doubt, 

'■  In  the  mean  time  I  have  taken  this  course  with  all  who  have  heed 
brought  before  me,  and  have  been  accused  as  Christians.  I  have  put 
the  question  to  tiiem,  Whether  they  were  Christians?  Upon  their 
confessing  to  me  that  they  were,  I  repeated  the  question  a  second  and 
a  third  time,  threatening  also  to  punish  them  with  death.  Such  as 
still  persisted,  I  ordered  away  to  be  punished ;  for  it  was  no  doubt 
with  me,  whatever  might  be  the  nature  of  their  opinion,  that  contuma- 
cy and  inflexible  obstinacy  ought  to  be  punished.  There  were  others 
of  the  sam.e  infatuation,  whom,  because  they  are  Roman  citizens,  I 
have  noted  do\ra  to  be  sent  to  the  city. 

"In  a  short  time,  the  crime  spreading  itself,  even  whilst  under  per- 
sscutiou,  as  is  usual  in  such  cases,  divers  sorts  of  people  came  in  my 
way.  An  information  vv^as  presented  to  me,  without  mentioning  the 
author,  containing  the  names  of  many  persons,  \Vho,  upon  cx^minc- 
tion,  denied  that  they  were  Christians,  or  had  ever  been  so;  who  re- 
peated after  me  an  invocation  oftiie  gods,  and  with  wine  and  frankin- 
cense made  supplication  to  your  image,  whieli,  for  that  puipoi'e,  T  had 
caused  to  be  brought  and  set  before  them,  together  with  the  statues  of 
the  deities.  Moreover  they  reviled  the  name  of  Christ,  none  of  which 
things,  as  is  said,  they  who  are  really  Christians  can  by  any  means  be 
compelled  to  do.     These,  therefore,  I  thought  proper  to  discharge. 

" Others  were  named  by  an  informer,  who  at  first  confessed  them- 
selves Christians,  and  afterv/ards  denied  it ;  the  rest  said  they  had  been 
Christians,  but  had  left  them  some  three  years  ago,  some  longer,  and 
one  or  more  above  20  years.  They  all  worshipped  your  image,  and  the 
statues  of  the  gods; — these  also  reviled  Ciirist.  They  affirmed  that 
ihe  whole  of  their  fault  or  error  lay  in  this,  that  they  were  wont  to  meet 
together,  on  a  stated  day,  before  it  was  light,  aind  sing  among  themselves 
alternately  a  hymn  to  Christ  as  God;  and  bind  themselves  by  an  oath, 
not  to  the  conmiission  of  any  wickedness,  but  not  to  be  guilty  of  theft, 
or  robbery,  or  adultery,  never  to  falsity  their  word,  nor  to  deny  a  pledge 
lommifted  to  them,  when  called  upon  to  return  it.  When  these  things 
v/ere  performed,  it  wtis-their  custom  to  separate,  &nd  then  to  come  to- 
gether again  to  a  meal,  which  they  ate  in  common,  without  any  disor- 
der; but  this  they  had  forljorne  since  the  publication  of  my  edict, 
by  which,  according  to  your  commands,  I  prohibited  assemblies. 

"  After  receiving  this  account,  I  judged  it  the  more  necessary  to  eyr- 
amine,  and  that  by  torture,  two  maid-servants,  which  were  called  min- 
i^sters.  But  I  have  discovered  nothing  beside  a  bad  and  excessive  su- 
perstition. 

"  Suspending  therefore  all  judicial  proceedings,  I  have  recourse  to 
you  for  advice;  for  ithns  appeared  unto  me  a  matter  highly  deserving 
consideration,  especially  upon  account  of  the  great  number  of  persons 
who  are  in  danger  of  sutfering;  for  many  of  all  ages,  and  every  rankj  oi' 


1,3  DEBATE-; 

both  sexes  likewise,  are  accused,  and  will  be  accused.  Nor  has  tht 
contagion  of  this  superstition  seiy.ed  cities  only,  but  the  lesser  towns  al ' 
so,  an'd  the  open  country.  Nevertheless  it  seems  to  me  that  it  may  br 
restrained  and  corrected.  It  is  certain  that  the  temples,  which  were 
almost  forsaken,  begin  to  be  more  frequented.  And  the  sacred  solem 
nities,  after  a  long  intermission,  are  revived.  Victims  likewise  are  ev  - 
ery  where  bought  up,  whereas  for  some  time  there  were  few  purcha- 
sers. Whence  it  is  easy  to  imagine  what  numbers  of  men  might  be 
teclaimed,  if  pardon  were  granted  to  those  who  shall  repent." 

To  the  above  letter,  the  Emperor  Trajan  sent  the  following  answer;- 

"  Trajan  to  Pliny,  wisheth  health  and  happiness, 

"  You  have  taken  the  right  method,  my  Pliny,  in  your  proceedings 
with  those  who  have  been  brought  before  you  as  Christians;  for  it  is- 
impossible  to  establish  any  one  rule  that  shall  hold  universally.  They 
are  not  to  be  sought  for.  If  any  are  brought  before  you,  and  are  con- 
victed, they  ought  to  be  punished.  However,  he  that  denies  his  being 
a  Christian,  and  makes  it  evident  in  fact,  that  is,  by  supplicating  to  our 
gods,  though  he  be  suspected  to  have  been  so  formerly,  let  him  be  par- 
doned upon  repentance.  But  in  no  case,  of  any  crime  whatever,  may 
a  bill  of  information  be  received,  without  being  signed  by  him  who 
presents  it;  for  that  would  be  a  dangerous  precedent,  and  unwo'*hy  of 
my  government. '^ 

"  In  the  above  letters,  we  have  a  public  and  authentic  attestation  to 
the  amazing  growth  of  the  Christian  religion,  which  had  made  srch 
progress  in  the  remote  country  ofBithynia,  that  the  pagan  temples 
were,  according  to  Pliny,  "  almost  forsaken;"  he  also  mentions  that 
there  had  been  Christians  m  that  country  tw-enty  years  before.  Their 
blameless  lives,  the  purity  of  f heir  religious  worship,  their  obedience 
to  their  civil  rulers,  in  giving  up  what  they  did  not  consider  to  be  en- 
joined by  Divine  authority,  and  their  fortitude  in  suffering,  and  steady 
perseverance  in  the  faith  of  Christ,  are  all  unequivocally  attested  by 
their  persecutors. 

"  The  Emperor  Adrian  was  born  in  the  year  76.  lie  reigned  20 
years  from  the  death  ef  Trajan,  in  117.  Trajan's  edict  being  still  in 
force  against  the  Christians,  they  suffered  persecution  under  Adrian's 
reign,  although  he  published  no  new  edict  against  them.  Upon  occa'- 
sion,  however,  of  the  apologies  which  Quadratus  and  Aristides  presen- 
ted to  him  at  Athens  in  the  year  12G,  that  persecution  was  moderated. 
Of  Aristides,  Jerome  says,  ♦'  he  was  a  most  eloquent  Athenian  philos- 
opher, and  in  his  former  habit  he  presented  to  the  Emperor  Adrian,  a* 
the  same  time  with  Quadratus,  a  book  containing  an  account  of  our 
sect,  that  is  an  apology  for  the  Christians,  which  is  still  extant,  a  mon- 
ument with  the  learned  of  his  ingenuity."  This  apology  is  now  lost. 
To  Quadratus  was  ascribed  the  gift  of  prophecy,  and  he  is  said  to  have 
been  "  a  disciple  of  the  Apostles."  The  following  is  all  that  remains 
of  the  Apology  which  he  presented  to  Adrian.  "  The  works  of  our 
Saviour  were  always  conspicuous,  for  they  were  real,  both  they  that 
were  healed,  and  they  that  were  raised  from  the  dead;  who  were  seen 
not  only  when  they  were  healed  or  raised,  but  for  a  long  time  after* 


DEBATE.  Sa 

■w^ards ;  nor  only  whilst  he  dwelt  on  this  earth,  but  also  aftet  his  depar- 
ture.  and  for  a  good  while  after  it,  in  60  much  that  some  of  them  have 
reached  to  our  times." 

"  We  are  informed  by  Eusebius,  that "  Serenius  Granianus,  proconeulj, 
v.Tote  to  the  Emperor  Adrian,  that  it  seemed  to  him  unjust  that  the 
Ciuistians  should  be  put  to  death,  only  to  gratify  the  clamours  of  the 
people,  without  trial."  The  apologies  of  Aristides  and  Quadratu?^ 
presented  about  the  same  time  with  the  above  letter,  appear  to  have 
contributed  to  procure  the  following  favourable  rescript  from  the  Em« 
peror  Adrian,  "  Adrian  to  Manucius  Fuadanus :  f  have  received  a 
letter  written  to  me  by  the  illustrious  Serenius  Granianus,  whom  you 
have  succeeded.  It  seems  then  to  me,  that  this  is  an  affair  which 
ought  not  to  be  passed  over  without  being  examined  into,  if  it  were 
only  to  prevent  disturbance  being  given  to  people,  and  that  you  may 
not  be  left  for  informers  to  practise  their  wicked  arts.  If,  therefore, 
the  people  of  the  province  will  appear  publicly,  and  in  a  legal  way 
charge' the  Christians,  that  i hey  may  answer  for  themselves  in  court^ 
let  them  take  that  course,  and  not  proceed  by  importunate  demands 
and  loud  clamours  only.  For  it  is  much  the  best  method  if  any  bring 
acc'isations,  that  you  should  take  cognizance  of  them.  If,  then,  any 
one  shall  accuse  and  make  out  any  thing  contrary  to  the  laws,  do  you 
determine  according  to  the  nat'.ire  of  the  crime;  but,  by  Hercules,  if 
til?  charge  be  only  a  cai'nnny,  do  you  take  care  to  punish  the  author 
of  it  with  thescA-erityit  deserves." 

"  In  the  above  rescript,  Trajan's  edict  is  not  repealed :  according  to 
which,  if  a  man  was  accused  and  proved  to  be  a  Christian,  a  President' 
is  required  to  punish  him,  unless  he  recant.  But  in  a  considerable 
degree,  this  rescript  was  favorable  to  the  Christians.  And  the  perse^ 
cution,  which  before  had  been  violent,  was  now  restrained  and  mod- 
erated. 

<'  Besides  the  rescript,  there  is  a  letter  of  Adrian  to  Servianus,  (hus- 
band of  Paulina,  the  Emperor's  sister,)  who  was  consul  in  the  year  134, 
*  Adrian  Augustus,  to  the  consul  Servianus,  wisheth  health.  I  have 
found  Egypt,  my  dear  Servianus,  which  you  commended  to  me,  all  over 
fickle  and  inconstant,  and  continually  shaken  by  the  slightest  reports 
of  fame.  The  worshippers  of  Serapis  are  Christians,  and  they  are  de- 
voted to  Serapis,  who  call  themselves  Christ's  bishops.  There  is  no 
ruler  of  the  Jewish  synagogue,  no  Samaritan,  no  presbyter  of  the 
Christians,  no  mathematician,  no  soothsayer,  no  anointer,  even  the  pat- 
riarch, if  he  should  come  to  Egypt,  would  be  required  by  some  to  wor- 
ship Serapis,  by  others  Christ.  A  seditious  and  turbulent  sort  of  men. 
However,  the  city  is  rich  and  populous.  Nor  are  any  idle;  some  are 
employed  in  making  glass,  others  paper,  others  in  weaving  linen.  They 
have  one  God :  him  the  Christians,  him  the  Jews,  him  all  the  Gentile 
people  worship." 

"  It  is  not  surprising  that  in  the  above  letter  the  Christians  in  Egypt 
as  to  their  worship,  and  in  other  respects,  are  confounded  with  the 
Other  Egyptians.  But  the  inaccuracy  of  the  representation  in  thes3 
ifcin^s  does  not  invalidate  the  general  fact^  whicli  tlie  Emperor  here 


CO  DEBATi:. 

autheuticalcs,  fhattho  Christians,  within  a  ceiituvy  aficr  the  res^itrec- 
tion  of  Jesus,  were  so  numerciis  tliroughout  Egypt. 

'•'  Antoninus  surnamed  ihe  Pious,  succeeded  Adrian  in  the  year  ISS, 
To  this  Emperor,  Justin  Martyr  presented  at  Home  liis  first  apology 
in  the  year  1 40.  It  is  inscribed  in  tliis  manner.  "  To  tJie  Emperor 
Titus  iElius  Adrianus  Antoninus  the  Pious,  and  to  his  son  Verissimus 
and  L'.icius,  and  the  Senate,  and  all  the  people  of  the  Remans,  in  be- 
half of  men  gathered  out  of  all  nations,  who  are  unjustly  hated  and  ili 
treated,  I,  Justin,  son  of  Priscus,  son  of  Bacchius,  one  of  them  of  the 
city  of  Flavia  Neapolis,  in  that  part  of  Syria  which  is  called  Palestine^ 
making  this  address  and  supplication."  The  following  are  the  con- 
cluding words  of  this  apology :  "On  the  day  called  Sunday  we  all 
meet  together;  on  which  day  Jesus  Christ  our  Saviour  rose  from  the 
dead;  on  the  uay before  Saturday  he  wa.s  crucilied;  and  on  the  day  af- 
ter Saturday,  which  is  Sunday,  he  appeared  to  his  Apostles  and  disci- 
ples, and  taught  them  tI;ose  things  which  we  have  set  before  you,  and 
refer  to  your  consideratioii.  If  these  things  appear  agreeable  to  rea- 
son and  truth,  pay  a  regard  tothern;  if  they  appear  trifling,  reject  them 
as  such;  but  do  not  treat  as  enemies,  nor  appoint  capital  punishment 
to  those  who  havo  done  no  liarm ;  for  we  foretel  unto  you  that  you 
will  not  escape  the  future  junlgment  of  God  if  you  persist  in  unright 
eousness :  and  we  shall  say,  the  will  of  the  Lord  be  done." 

"Thecopy  of  an  edict  .said  to  be  presented  to  the  stales  in  Asia, in 
consequence  of  the  above  and  other  representahons  from  Christians, 
is  still  extant.  It  contains  a  strong  testimony  in  favor  of  the  Chris  - 
.^ians;  but  as  its  genuineness  is  doubted  by  some,  it  is  here  omitted,  as 
well  as  every  thing  among  these  early  testimoaies,  of  whose  genuine 
ness  there  is  the  smallest  doubt. 

"  Makcus  Antoxinvs  the  philosopher,  succeeded  Antoninus  Pius 
as  Emperor,  in  the  year  161.  There  is  still  extant  a  book  writteii 
by  him  called  his  «•  Meditations."  In  the  eleventh  book,  the  follow 
ing  passage  occurs,  in  which  he  mentions  the  Christians.  «  What  a 
soul  is  that  which  is  prepared,  even  now  presently,  if  needful,  to  he 
separated  from  the  body,  whether  it  be  to  be  extinguished,  or  to  bo 
dispersed,  or  to  su"l>sist  still.  But  this  readiness  must  proceed  from  a 
well  weighed  judgment,  not  from  mere  obstinacy  like  the  Christians. 
And  it  should  be  done  considerately,  and  with  gravity,  without  tragical 
exclamations,  and  so  as  to  persuade  another.''  '    " 

"  The  foregoing  passage  contains  an  attestation  to  the  fortitude  gf 
the  Christians  who  lived  in  the  age  next  to  the  Aprtstles,  grounded  on 
the  assured  conviction  of  the  truth  of  that  religion  for  which  they  suf- 
fered so  much.  The  Emperor  was  a  bigot  in  religion  and  in  philoso- 
phy; and  nothing  but  his  prejudice  against  Christianity  can  accoujit 
for  his  condemning  that  fortitude  which  he  ought  to  have  approved. 

"  He  ascribes  the  willingness  of  the  Chri'stians  to  die  to  obstinacy. 

and  says,  that  «  a  man  ought  to  resign  life  only  upon   a  well   formed 

.judgment,  and  considerately.''     But  did  not  the  Christians  die  in  this' 

manner?     He  says,  '<  it  should  be  done  with  gravity,  and  without  trag- 

.fcal  exclamations,"  upon  which  it  has  been  observed,  that  "iti^ngt 


DEBATE.  ^i 

3  little  strange  ttat  a  Stoic,  whose  v/ritin.irs  aJC  lull  of  affectation,  and 
are  all  over  Trag  oal,  should  blame  the  Christians  for  not  dying  with- 
out tragical  noise  and  oxclamation.     If  they  then  called  upon  God  and 
Christ  ^if  they  then  exhorted  their  brethren  to  constancy   and  perseve 
ranee;  if  they  expressed  a  contempt  of  this  world  and  its  fading  enjoy 
tnentsjiftheyspa'cein  sublime  strains  of  the  felicities  of  the  world  to 
come;  in  a  word,  if  they  "triumphed  in  death,  as  some  of  them  did,  there 
is  nothmff  in  it  absurd  or  unreasonable,  nothing  but  what  is  truly  admi 
rable.     The  heathen  people  around   them  wanted   nothing  to  mak^. 
t"hem  sensible  of  it  but  a  better  knowledge  of  the  Christian  principles, 
such  a  persuasion  of  the  boundless  power  and  goodness  of  the  One 
God,  creator  of  all,  and  a  well  grounded  expectation  of  eternal  hk.'' 
It  will  be  recollected,  that  the  great  persecution  against  the  churche« 
at  Lyons  and  Vienne  in  Frsnce,  some  account  of  which  has  been  giv- 
en already,  took  place  under  this  Emperor,  who  therefore  ought  not  to 
have  spoken  in  this  manner  of  the  sufferings  of  the  Christians. 

"  Marcus's  expressions  denote  great  uncertainty  concerning  a  future^ 
state  of  existence.  He  is  doubtful  whether  the  soul,  when  separated 
from  the  body,  shall  be  '•  extinguished  or  dispersed,  or  shall  still  sub- 
sist.'' He  says  again,  "  To  what  purpose  all  this? ....  You  have  made 
your  voyage,  and  arrived  at  your  port.  Go  a?hore;  if  into  another  life, 
the  gods  are  there;  if  into  a  state  of  insensibility,  you  will  be  no  longer 
distracted  by, pains  and  pleasures,  nor  be  in  subjectiori  to  this  mean 
vessel." 

Such  was  the  amount  of  the  speculations  of  Heathen  philosopher? 
respecting  a  future  state;  yet,  with  but  few  exceptions,  they  went  hand 
in  hand  in  violently  opposing  that  Gospel,  which,  ])resenting  to  all 
who  will  take  the  trouble  to  examine  it,  the  most  indubitable  evidence 
of  its  divine  original,  has  brought  life  and  immortality  to  light. 

To  trace  this  chain  of  evidence  any  further,  would  be  superfluous. — 
Nothing  can  be  more  fully  authenticated  than  what  has  been  brought 
forward  on  this  head;  all  of  which  so  forcibly  reminds  us  of  what  Pau: 
said  before  King  Agrippa — "  This  thing  icaanot  done  in  a  corner'^ 

From  thesedocuments.it  is  incontrovertibly  evident  that  the  estab- 
lishment and  progress  of  Christianity  was  a  master  of  public  and  gene- 
ral notoriety;  that  it  arrested  the  attention  of  all  ranks  and  derrrees  of 
men,  Jewish  and  Pagan;  that  all  antiquity,  Jewish  and  Christian,  ad 
mit  the  Gospel  facts;  namelv,  that  Jesus  of  Nazareth  was  a  Jpw,  be- 
came the  author  of  a  new  religion  in  Judea,  was  of  the  most  obscure 
birth,  was  famous  for  supernatural  powers;  was  crucified  in,  or  near 
the  metropolis,  under  Pontius  Pilate,  then  procurator  of  Judea — that 
this  suppressed  the  cause  for  a  little  time;  that  his  resurrection,  or  some 
unexpected  circumstance,  caused  it  to  revive  and  progress  with  uncon 
trollable  power ;  that  immense  multitudes  in  Judea  and  in  all  parts  of 
the  Roman  empire  embraced  it ;  that  the  Christians  were  a  virtuous, 
patient,  and  religious  people,  only  censured  for  their  inflexible  adhe- 
rence to  the  Gospel  facts,  and  unequivocal  reprobation  of  idolatry  < 
'which  the  Romans  called  "  oisHnactf  ;'•''  that  thov  endurev^  every  kin-i 
Vol,  ^.  Q  '  ■     -  r'  ' 


62  JDEBATE, 

of  indignity,  persecution,  torture  and  death,  rather  than  to  renouacf, 
their  confidence  in  Jesus,  and  tlicir  liopes  of  future  happiness. 

It  is  also  unquestionably  evident,  ihat  it  .spread  with  the  utmost  ra- 
pidity over  all  the  Roman  empire;  and  in  about  two  centuries  after  the 
death  of  the  Apostles,  did,  in  despite  of  the  pov.'er  of  circumstances,  and 
Mr.  Owen's  whole  theory,  esiablisJi  itself  upon  the  ruins  of  all  the  su- 
perstitions of  ancient  Roino.  In  whatever  ligiit  we  view  the  conver- 
Kion  of  Constantino,  whether  as  sincere  or  feigned — (the  latter  is  the 
naore  probable) — it  provos  that  Christianity  had  won  the  day  in  leaven- 
ing the  minds  of  a  majority  of  the  millions  composing  this  immense  em- 
})ire,  before  it  had  any  favor  sliewn  it  by  tiie  civil  magistrates,  or  had  a 
cringle  legal  provision  in  its  favor.  From  the  pprtial  survey  which  v/e 
ure  now  able  to  take  of  all  the  documents  before  us,  with  others  of  a 
kindred  nature,  it  appears  to  me,  at  least,  that  he  must  believe  a  great- 
er miracle  than  any  vvhich  Christianity  exhibits,  because  altogether 
contrary  to  reason  and  experience,  w  ho  can  prevail  upon  himself  to 
tliink  that  Christianity  is  either  the  offspring  of  fraud  or  fiction ;  or  that 
it  is  not,  v/hat  it  purports  to  be,  a  religion  of  supernatural  and  divine 
r,rigin. 

All  sorts  of  witnesses  attest  the  truth  of  the  pretensions  of  Jesus 
Christ — friends,  enemies,  neutrals — Jews,  Christians,  Pagans — belie- 
vers, unbelievers,  and  apostates.  But  still  the  pillars  are  the  twelve 
Apostles.  There  is  admirably  worked  up  in  their  testimony,  more  of 
the  constituents  Ol  demonstration,  than  are  to  be  found  in  any  testimony 
ever  exhibited  on  earth.  It  is  a  species  of  testimony,  \yhich,  when 
well  understood  and  carefully  weighel,  produces  a  certainty  in  the 
mind  not  inferior  to  the  certainty  derived  fro'n  demonstration. 

"  It  is  a  very  singular  circumstance,"  as  one  observes,  "  in  this  tes- 
tnnony,  that  it  is  such  as  no  length  of  tune  can  diminish.  It  is  foun- 
ded upon  the  universal  principles  of  human  nature,  upon  maxims 
which  are  the  same  in  all  ages,  and  operate  with  equal  strength  in  all 
mankind,  under  all  the  varieties  of  temper  and  habit  of  constitution.- 
So  long  as  it  shall  be  contrary  to  the  first  principles  of  the  human 
mind  to  delight  in  falsehood  tor  its  own  sake,  so  long  as  it  shall  be  true 
tliat  no  man  willingly  propagates  a  lie  to  his  own  detriment  and  to  no 
{Mupose,  so  long  it  will  be  certain  that  the  Apostles  were  serious 
and  sincere  in  the  assertion  of  our  Lord's  resurrection.  So  long  as  it 
shall  be  absurd  to  suppose  that  twelve  men  could  all  be  deceived  in  the 
person  of  a  friend  with  whom  they  had  lived  three  years,  so  long  it 
will  be  certain  that  the  Apostles  were  competent  to  judge  of  the  trutli 
Und  reality  of  the  fact  which  they  asserted.  So  long  as  it  shall  be  in  the 
nature  of  man,  for  his  own  interest  and  ease  to  be  dearer  than  that  of 
another  to  hinrself,  bo  long  it  will  be  an  absurdity  to  suppose  that 
twelve  men  siiould  persevere  for  years  in  the  joint  attestation  of  a  lie, 
to  the  great  detriment  of  every  individual  of  the  conspiracy,  and  with- 
out any  joint  or  separate  advantage;  when  any  one  of  them  had  it  iu 
his  power,  by  a  discovery  of  the  frauds  to  advance  his  own  fame  and 
fortnne,  by  the  sacrifice  of  nothing  more  dear  to  himself,  than  the  rep- 
ut:ition  of  the  rest :  and  solongwiUitbeincrctiiblc.  that  tJio  story  of  ou^ 


DEBATE  6i> 

Lord's  resurrecciOft  \^as  a  fiction,  whicii  the  twelve  men  (to  mention  no 
greater  number)  with  unparalleled  fortitude,  and  with  equal  folly  conspi- 
red to  support;  so  long,  therefore,  as  the  evangelical  history  shall  be 
preserved,  so  long  as  tlic  books  are  extant,  so  long  the  credibility  ot 
the  Apostle's  testimony  will  remain  whole  and  un]}roken.'" 

But  still  we  cannot  dismiss  this  topic,  until  wc  glance  at  the  other 
two  commemorative  institutions.  For  not  only  is  there  a  commemora- 
rathe  day,  but  two  commemorative  actions,  instituted  to  speak  forth 
the  certainty  and  importance  of  this  event.  These  are  the  Lord's  Sup- 
per and  Christian  Immersion,  or  as  it  is  often  called  Christian  Bap- 
tism. — I  place  the  Lord's  supper  first;  because  first  instituted,  and  be- 
cause it  commemorates  an  event  prior  to  those  which  Baptism  chiefly 
contemplates.  Before  the  Messiah  was  betrayed,  on  the  nipht  of  the 
Passover,  he  institutes  the  breaking  and  eating  of  a  loaf ,  and  the 
drinking  of  a  cup  of  wine,  jointly  among  his  disciples;  as  symbolically 
commemorative  of  the  wounding  or  breaking  of  his  body  even  unto 
death,  and  the  shedding  of  his  blood  as  the  seal  of  the  love  of  God  to 
man,  as  a  sin  offering,  or  a  sacrifice  for  sin,  indicative  o{  ihe  great  pa- 
cification; o^ the  reconciliation  of  a  sinful  world  to  the  character  and 
government  of  God.  This  wonderful  scheme  or  plan  of  things  for  the 
redemption  of  man,  now  consummated  by  the  shedding  of  the  blood  of 
the  Son  of  God,  was  to  be  adumbrated  or  portrayed  in  a  solemn  com- 
memorative institution,  from  that  moment  till  tlie  end  of  time.  And 
so  in  all  the  public  meetings  of  the  Christian  communities  on  the  com  - 
memorative  day,  this  commemorative  action,  this  Christian  festival,  ia 
to  be,  as  it  was  from  the  beginning,  observed.  Not  a  single  first  day 
of  the  week  has  since  transpired,  not  one  week  since  the  first  constitu- 
tion of  the  Christian  church,  without  the  celebration  of  the  Lord's  sup- 
per. Till  the  days  of  Constantino,  it  was  universal  in  every  Clu-istiaii 
congregation  on  earth ;  and  although  some  churches  made  the  celebra- 
tion of  the  Lord's  death  an  annual  or  semi-annual  thing,  yet  the  Ro-: 
manists  themselves,  and  some  of  those  called  dissenters,  have  never) 
pretermitted  tliis  observance. 

The  four  grand  criteria  of  Leslie  in  all  their  force,  apply  to  this  in- 
stitution— the  death  of  Jesus  was  a  public  and  sensible  fact — exhibited 
in  the  face  of  open  day,  and  before  many  witnesses — the  supper  insti- 
tuted in  anticipation  of  it,  the  night  in  which  he  was  betrayed,  has  con- 
tinued from  that  time  till  the  present  moment,  now  nearly  1 800  year?, 
and  in  defiance  of  scepticism,  will  continue  till  Jesus  comes  to  judgQ 
the  world. 

After  the  resurrection  of  Jesus,  and  before  his  ascension  into  Heav- 
en, his  last  act  is  the  institution  of  Christian  immersion  into  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit.  Ho  introduces 
this  institution  by  avoV(?ing  that  •'  all  authority  in  Heaven  Sf  earth 
was  delegated  to  him  as  the  Son  of  man."  ''  Therefore,"  adds  he,  "go 
you,  my  Apostles,  into  all  the  world,  and  convert  the  nations,  hapti- 
zing  them  into  the  name,"  &c,  I  v/ouldnot  be  thought,  myfriends,  to 
be  influenced  by  any  sectarian  peculiarity  in  speaking  of  this  institution, 
1  trust !  have  given  you  evidence,  at  least,  that  I  have  no  sectional,  par- 


6i  DEBATE 

f izan,  or  sectariun  feelings  in  tliis  common  cciu:?e.  I  am~  sorry  that  tiie  na  ■ 
rning  of  this  institutioa  in  Eiiglisli  gives  oirence  f  o  some,  I  choose  here  to 
use  the  Greek  word  baptizing  instead  of  the  English  word  immersing;  and 
I  would  not  mention  this  institution  at  this  time,  if  I  could  do  justice  to 
this  cause  witliout  it.  But  we  all  agree,  and  know,  and  feel,  that 
this  commemorative  institution  is  one  of  the  meviorials,  yes,  one  of  the 
most  important  nionv.mcrdal  actions  in  tlie  Christian  religion,  and 
what  is  called  the  Christian  world.  For  while  the  Lord's  day  cora- 
incmoratcs  merely  tJio  time  of  the  Resurrection,  while  the  Lord's  Sup- 
per commemorates  merely  the  death  of  the  Redeemer — this  institution 
commemorates  iiis  death,  burial  and  resurrection — the  former  indirectly, 
the  latter  two — directly,  symholically  and  explicitly.  All  Christians 
know  that  this  was  the.  converting  act,  or,  to  speak  less  offensively,  it 
was  the  act  enjoined  in  the  commission  for  converting  the  nations  of 
the  world.  Hence  the  very  place  which  it  occupies,  and  the  relation 
which  it  bears  to  tlie  object  and  end  of  the  mission,  gives  great  empha- 
sis to  it.  "  Disciple  the  nations,  baptizing  them  into  the  name,  or  con- 
yert  the  nations,  baptizing,"  &c.  The  active ■pai-ticipJe,  shews  its  im- 
portance, as  much  as  the  w^ords  of  Jesus  to  Nicodemus,  "  Except  a  man 
he  born  of  water  and  of  the  Spirit,  lie  cannot  enter  my  kingdom"  (tha-t. 
was  the  kingdom  which  he  was  about  to  establish  upon  this  earth.) — 
But  all  Christendom  agree  in  this,  that  this  is  the^r^f  action,  ne- 
cessary to  making  or  forming  a  disciple.  Even  some  of  our  brethren 
are  so  impatient  for  its  influences,  that  they  carry  their  new  born  m- 
&nts  to  it.  All  this  proves  that  all  Christendom  now,  as  they  did  from 
fhe  beginning,  esteemed  this  as  the  f\xsi  d.ci,  formative  of  a  disciple  of 
Clirist;  as  far,  at  least,  as  a  profession,  or  public  avowal  of  Christianity, 
imports.  And  v/hy  has  this  been  almost  as  universal  as  Christianity 
Itself?  Because  that  it  alludes  to,  and  commemorates,  the  great  facts 
— the  burial  and  resurrection  of  Christ.  Jesus  died,  was  buried,  and 
rose  again.  So  v/e  die  unto  all  authority  and  hope,  save  that  of  our 
Lord  Jesus  the  Messiah,  and  consequently  unto  sin  in  this  act.  We, 
.13  all  dead  persons  are,  are  then  buried  with  Christ  for  a  short  time;  he 
for  a  short  time  in  the  earth,  and  we  for  a  short  time  in  the  water.  We 
also  rise  with  him;  lie  rose  from  the  dead,  and  we  rise  from  our  death 
nnto  sin;  to  walk,  and  live,  and  rejoice  in  a  newlifc.  He  died  unto 
i?in  once;  biTt  rose  released,  or  '■'■justified  by  the  Spirit,'''*  from  all  in> 
P'.itafion;  so  we  rise  released  from  sin,  pardoned,  justified,  believing  in 
him  as  "  having  been  delivered  for  our  offences,  and  raised  for  our  jus  • 
'.ilication."  So  admirably  exact  is  this  commemorative  institution, 
which  13  now,  and  has  been  almost  incessantly  observed,  since  tjie  as- 
cension of  Jesus  into  Heaven.  From  the  day  of  Pentecost  till  now, 
not  an  hour,  and  for  ages  past,  not  a  second  has  passed  without  the  repe- 
tition of  this  commemorative  institution,  in  some  way  or  other.  Till 
liio  council  of  Ravenna)),  till  the  reign  of  Queen  Elizabeth  in  England, 
tliis  ordinance  was  signilicant  of  the  burial  and  resurrection  of  JesuS 
Christ.  For  every  time  that  we  see  a  person  buried  in  the  water  and 
raised  out  of  it,  l)y  the  power  of  another,  we  see  Jesus  emblematically 
buried  and  raised  again.     And  of  the  millions  \vho  profess  Cliristiatiity 


.DEBASE.  Ob 

fivery  one,  (with  tlie  exception  of  a  few  Quakers,  wlio  undcrstund  not 
the  use  nor  meaning  of  commemorative  institutions)  does  actimly  ov 
passively  submit  to  this  monumental  action,  and  publish,  witliout  ut- 
tering a  word,  to  every  spectator,  the  death,  burial,  and  resurrection  ov 
Jesus. 

What  a  wonderfully  contrived  institution  this !  Which  by  positive 
acts,  which  no  a  priori  principles,  nor  modes  of  reasoning  could  have 
;•  iiggested,  keeps  itself  forever  standing  before  the  eyes  of  men.  Christ 
crucified,  pierced,  wounded,  dead,  buried,  quickened  again,  ascending, 
exhibited  in  all  its  sacred  acts  of  worship.— In  our  prayers,  we  speak 
to  Him,  in  our  praises  we  speak  of  Him,  in  our  positive  acts  of  wor- 
ship, commemorate  Him,  aiid  in  our  moral  actions,  imitate  Him, 

We  now  proceed  to  the  next  chapter  of  evidence  which  we  propa- 
sed,  viz. 

PROPHECY. 

Though  both  poetry  and  moral  lessons  exlomporaneously  expressed 
have  heencsWed  prophecy  in  an  enlarged  sense  of  the  term;  yet,  in  its 
restricted  and  most  appropriate  use  and  acceptation,  the  term  denotes 
the  foretelling  of  Uiings  fuUire  and  unknown.  It  is,  therefore,  in  this 
sense,  the  word  is  used  in  the  following  argument. 

The  foretelling  of  future  events  depends  upon  a  knowledge  of 
them;  or  of  the  causes  and  connexions  of  things,  which,  from  establish- 
ed principles,  necessarily  issue  in  certain  results.  All  men  arc  posses- 
sed of  a  certain  species  of  this  sort  of  knowledge.  They  have  a.  data 
which  enables  them  not  only  to  conjecture,  but  even  to  foreknow  with 
certainty  what  shall  come  to  pass.  This  data  is  either  the  result  of 
experience,  of  reasoning  upon  well  established  principles,  or  upon  tes- 
timony. We  know  that  all  the  living  shall  die;  that  the  trees  will  bud 
and  blossom  in  spring;  that  the  moon  will  change;  a  comet  appear;  or 
that  an  eclipee  of  the  sun  will  happen  on  a  certain  day.  Men  of  ex- 
traordinary sagacity  can  penetrate  into  futurity,  and  sometimes  guess^ 
conjecture,  and  even  foretell,  upon  a  large  accumulation  of  probabili-* 
ties,  certain  political  events.  But  still  the  limitations  and  utmost 
bounds  of  this  knowledge. are  very  narrow;  and  comparatively  few  arc 
the  events  future  of  which  any  man  can  speak  with  certainty. 

But  although  we  admit  that  such  foreknowledge  is  possessed  by 
many,  yet  the  foundation  on  which  it  rests,  is  not  what  the  sceptical 
philosophers  allow  it  to  be.  For  if  they  were  to  be  put  to  the  test, 
they  could  not  prove  any  topics  or  data  within  the  area  of  (he  premises 
from  which  they  reason,  that  the  sun  will  rise  to-morrow,  or  that  the  lav/s 
of  nature  will  continue  to  operate  as  they  have  done  a  single  day.  Let 
Ihem,  or  let  Mr.  Owen,  set  about  the  proof  of  such  a  position.  But 
that  knowledge  of  future  events  which  we  call  prophecy,  or  ,which  is 
necessary  to  the  foretelling  of  future  events,  is  possessed  by  no  mere 
man,  and  therefore  no  man,  unaided  by  some  supernatural  knowh  dge, 
can  foretell  any  future  event,  except  such  as  we  have  already  defined. 
For  example,  no  man  could  have  foretold,  300  years  age — that  in  the 
island  of  Corsica,  from  a  particular  person  there  living,  would  crise  in 

Vol.  e.  e* 


2u  iJl^BA'J'E. 

three  centuries,  a  iTiau  of  extraordinary  military  prowess  and  political 
tkill,  who,  by  a  succession  of  the  most  brilliant  exploits  and  victorieSj 
should  exile  an  old  dynasty  from  France,  raise  himself  to  unpenal  dig- 
nity, aftright  the  monarchsofEurope,  and  after  having  dazzled  the  world 
with  his  success,  should,  by  a  more  sudden  descent  and  overthrow,  dio 
rm  exile  in  a  remote  island  of  the  ocean.  No  man  could  have  toid,in  the 
reign  of  Queen  Elizabeth,  that  in  ihe  colony  of  Virginia,  from  an  old 
English  family,  there  would,  in  less  than  two  centuries,  arise  a  man 
who  should  be  the  firm  and  imdaunled  asserter  of  his  country's  rights 
— and  by  his  counsel  and  heroic  achievements,  after  a  seven  years' 
struggle,  not  only  succeed  in  detaching  thirteen  colonies  from  the  des- 
potism of  England,  but  in  establishing  a  new  world  of  republics,  sur- 
passing in  the  march  of  intellect,  in  advances  towards  national  great- 
ness, and  in  all  the  enjoyments  of  raiional  liberty,  all  nations  upon 
the  earth.  No  mere  man  could  have  foretold  such  events.  Now  this 
13  precisely  the  species  of  prophecy  of  which  we  are  to  speak  in  this 
branch  of  the  argument.  Such  prophets  and  such  prophecies  do  the 
sacred  oracles  present.  But  before  we  open  the  sacred  volume,  it  is 
necessary  to  premise  still  farther. 

It  has  been  remarked  that  the  existence  of  counterfeits  and  hypo- 
crites, is  a  very  stubborn  and  irrefragable  proof  that  there  is  something 
genuine  and  authentic.  No  man  is  wont  to  pretend  to  any  thing 
which  has  not  somewhere  a  real  existence.  At  least,  we  have  never 
met  with  such  a  case.  All  pretences  prove  that  something  real  ex- 
lots.  Now  amongst  all  nations  there  have  been  false  prophets.  The 
Pagans  had  their  oracles,  their  auguries  and  their  divinations.  Mod- 
ern idol ators  have  their  diviners  and  necromancers.  Jews  and  Chris- 
xians  alone  possessed,  and  gave  the  original  of  this  idea.  They  alone 
afforded  tiie  realities  of  which  these  are  the  pretences. 

Great  were  the  ends,  and  most  important  were  the  uses  of  propliecy, 
:n  the  estimation  of  the  author  of  the  Christian  religion.  It  is  inter- 
woven through  the  whole  web.  Scarce  a  leaf  is  turned  in  the  sacred 
volume  withoutsome  prophetic  annunciation.  For  giving  to  men  just 
views  of  God^s  omnisciency,  of  his  interest  in  the  human  family,  and 
of  his  government  or  Providence,  and  for  inspiring  them  with  the  spir= 
it  of  true  devotion,  the  prophecies  were  promulged. 

But  all  prophecies  have  one  single  end  in  view — Messiah  and  his 
kingdom.  VVhether  individuals,  cities,  tribes,  nations,  empires,  prox- 
imate or  remote  ages,  are  the  burthen  of  the  particular  prophecies,  Je- 
,-;us,  the  Messiah,  is  the  spirit  and  object  of  them  all. 

Had  we  time,  and  the  audience  patience,  to  go  into  a  methodical 
.letail  of  the  evidences  arising  from  prophecy,  we  should  have  taken  the 
following  course : 

1.  We  should  have  examined  the  direct,  literal  and  express  prophet- 
ic annunciations  of  the  fates  of  the  great  empires  and  cities  of  anti- 
quity. Amongst  these  the  fates  of  Egypt,  Tyre,  Nineveh,  Babylon 
and  Jerusalem,  would  have  merited  particular  attention. 

2.  The  symbolic  or  figurative  prospective  institutions  of  the  Jews^ 
religion. 


DEBATE  (rr 

3.  '^lie  allusive  and  picturesque  representations  of  double  lefdrence 
first  to  persons  and  events  immediately  pressing  upon  the  attention  of 
die  speaker,  bat  ultimately  adumbrating  and  applying  to  the  Messiah 
and  his  kingdom. 

4.  The  direct  literal  and  express  predictions  of  the  Messiah  and 
his  kingdom,  found  in  the  Jewish  scriptures — And 

5.  In  the  fifth  place,  tlie  literal  and  symbolic  prophecies  of  the  New 
Testament,  reaching  down  to  our  own  times,  and  to  the  ultimate  fates 
of  all  the  nations  now  on  earth. 

Such  would  have  been  the  outlines,  were  we  to  go  into  a  general 
examination  of  this  almost  inexhaustible  source  of  evidence,  argu- 
ment and  proof  of  the  authenticity  of  our  religion. 

Under  the  first  head,  we  should  have  read  the  predictions  of  the  fates 
of  Effypt;  particularly  the  29th  and  30!  h  chapters  of  the  prophecy  of 
E:iekiel,  delivered  589  years  before  the  birth  of  the  Messiah,  and  from 
the  History  of  Rollin  and  the  modern  history  of  Egypt,  shewn  hat 
these  predictions,  literal  and  direct,  have  been  fully  accomplished  i 
that,  from  the  most  renowned  and  powerful  of  the  kingdoms  of  the 
world,  Egypt  has  become  the  "  basest  of  kingdoms  and  no  more  able 
to  rule  over  the  nations"  according  to  the  express  declarations  of  tht, 
Jewish  prophets.     See  RoUin,  vol.  1.  page  213,  ct  sequer<tes. 

We  should  then  have  laid  the  oracles  concerning  Tyre  before  you, 
as  uttered  by  Ezekiel,  chap.  28,  1 — 21.  This  great  city,  who  boasted 
in  her  strength,  wealth,  and  beauty,  and  scoffed  at  Jerusalem,  utterly 
perished,  according  to  the  oracle  delivered  588  years  before  Christ  -^ 
llollin,  vol.  2,  pages  30-31. 

Next  we  should  have  called  your  attention  to  the  predictions  con- 
cerning Nineveh,  as  expressed  by  Nahum,  chap.  2.  8.  &  3-1-9.  by  Ze- 
phaniah  2.  12 — 15. — In  these  predictions  it  was  distinctly  declared, 
that  the  Lord  would  make  Nineveh  a  desolation  and  dry  like  a  wilder- 
?icss.  This  oracle  v/as  delivered  by  Nahum,  710  years  before  the  Mes- 
siah, and  little  more  than  100  years  afterwards  it  was  literary  fulfilled. 
See  also  Pvollin,vol.  2.  43,  44". 

After  this  the  fates  of  Babylon  would  have  come  in  Review — con- 
cerning this  city  we  should  have  read  Isaiali  13 — 1 — 22.  This  pre= 
diction  was  delivered  by  Isaiah  739  years  before  Christ,  and  about 
200  years  before  the  destruction  of  Babylon.  But  on  these  fates  of 
Babylon,  we  should  have  read  Isaiah  45-1.  Jeremiah  50,  1 — and  then 
Rollin's  description  of  its  destruction,  vol.  2,  from  page  102  to  116 — 
Philadelphia  Ed.  1825.  But  these  would  require  too  much  time.  Con 
cerning  Jerusalem  we  may  yet  be  somew^hat  particular. 

The  predictions  concerning  the  Jews,  are  so  very  minute,  literal 
and  graphical,  extending  through  the  greatest  lapse  of  time,  and  occu- 
pying the  largest  number  of  prophets,  living  through  many  centuries, 
that  it  is  most  astonishing  that  any  rational  bemg  can  examine  these 
and  the  history  of  this  people,  and  doubt  the  inspiration  of  these 
prophets.  Even  Moses,  in  the  32d  chapter  of  Deuteronomy,  gives  the 
whole  prospective  history,  reaching  down  to  times  yet  unborn.  We 
may,  perhaps,  call  your  attention  to  this  prophecy.     But  at  present 


CB  DEBATE. 

we  shall  pass  on,  with  one  or  two  brief  notices,  to  oilier  malteu^of 
more  direct  bearing.  ,       ,  •       , 

Jeremiah  chap.  31,  32,  expressly  declares  that  the  national  consti^ 
tution  under  which  they  then  stood  should  be  vacated,  and  a  new  one  of 
different  provisions  instituted.  But,  in  connexion  with  this  explicit 
promise  and  prediction,  the  Lord  declares,  that—Sooner  will  the  sun, 
moon,  and  stars,  cease  to  exist,  than  Israel  cease  to  be  a  nation  or  peo- 
ple before  him— Jer.  31,  35,  36.  His  words  are,  "Thus  says  the 
Lord,  who  gives  the  sun  for  a  light  by  day,  and  the  ordinances  of  the 
moon,  and  stars,  for  a  light  by  night  ; — If  those  ordinances  depart  from 
my  presence,  says  the  Lord,  then  the  seed  of  Israel  shall  cease  from  be- 
ing a  nation  before  me  for  ever."— Thus  adds  the  Lord — "If  heat-en 
above  can  be  measured,  and  the  foundations  of  the  earth  can  be 
searched  out  beneath,  I  will  also  cast  off  all  the  seed  of  Israel,  for  all 
that  they  have  done,  says  ihe  Lord."" — This  prediction  is  now  nearly 
2500  years  old;  and  the  children  of  Israel  remain,  even  in  tlieir  dis- 
persion, a  separate  and  distinct  people.  They  have  not  amalgamated 
with  any  nation,  nor  can  they.  'Tis  now  nearly  4000  years  since  God 
made  promises  to  Abraham  concerning  his  seed,  which  have  been  ae- 
complished  and  are  still  accomplishing.  They  continue  a  separate 
and  distinct  people;  and  ahhough  the  great  and  mighty  empires  of  the 
Assyriarrs,  Persians,  JMacedonians,  and  Romans,  have  wasted  away, 
still  the  seed  of  Abraham  remains  a  people. 

That  the  Jewish  scriptures  which  contain  these  prophecies,  read  be 
fore  the  christian  era  as  they  now  read,  is  susceptible  of  the  fullest 
proof.  The  version  made  by  order  of  Ptolemy  Philadelphus  was  com- 
pleted nearly  300  years  before  the  birth  of  the  Messiah ;  a:nd  thus  the 
Greeks  were  in  possession  of  these  oracles,  as  well  as  the  Jews.  The 
version  of  the  Scoenty  Jews  was  read  in  all  the  synagogues  of  the  Jews, 
where  the  (ireek  language  was  spoken;  they  were  public  property  ages 
before  Jesus  Christ  was  born,  John  the  Baptist,  or  any  of  the  persons  re- 
corded in  the  New  Testament  history.  No  person  could  have  any  vio- 
tive  to  interpolate  them  in  favor  of  these  persons.  Tl^ey  wanted  mo- 
tive as  well  as  opportunity.  Admitting,  then,  that  these  oracles  read 
before  tlie  coming  of  the  Messiah,  only  one  hundred  years  before  his 
birth,  as  tbey  read  now,  no  man  can  with  any  pretension  to  rationality, 
resist  the  claims  and  pretensions  of  Jesus  Christ.  For  he  is  as  ob- 
viously the  scope,  drift,  and  termination  of  these  prophecies,  as  ever 
did  a  conclusion  flow  from  any  premises.  Now  that  these  oracles  were 
universally  read,  by  Jews  and  Greeks,  as  they  now  read,  ages  before  the 
birth  of  Jesus,  is  as  well  established  as  any  historic  fact  in  the  litera- 
ture of  the  world.  It  was  then  read  and  known  centuries  before  the 
birth  of  the  Messiah,  that  God  had  said,  that  the  sun,  moon  and  stars 
would  cease  to  shine  in  the  heavens,  sooner  than  tliis  people  cease  to 
be  a  nation.  No  conquest,  nor  dispersion,  then,  ever  could  annihilate 
their  national  peculiarities.  They  yet  continue,  and  if  there  was  not 
another  pre<liction,  this  one  alone  is  sufficient  to  convince  them  that 
are  not  so  blind  as  not  to  see  the  force  of  reason,  nor  to  judge  of  tho 
weight  of  testimony,  beyond  all  rational  objection.    It  would  appeal 


DEBATE.  Cijf 

that  nothing  is  wanting  to  gather  this  pecple  into  their  own  land,  but 
the  destruction  of  the  Ottoman  empire.  This  the  prophecies  seem  to 
indicate.  They  are  ever  prepared  to  return,  for  they  will  not  hold  any 
real  estate  in  any  country  in  the  world.  Their  expectation  is  to  re- 
turn ;  and  who  can  say  that  the  evidence  in  favor  of  such  an  event  is 
at  all  doubtful,  or  the  event  itself  improbable?  "Blindness"  says 
Paul,  "  has  happened  to  them  in  part,  till  the  times  of  the  Gentiles  be 
fultilled,"  then  all  Israel  shall  be  saved,  then  the  Jews  shall  be  con- 
solidated and  become  the  light  of  the  whole  world.  And  so  all  Israel 
shall  yet  be  saved.  "  For  if  the  casting  of  them  away  has  been  the 
means  of  reconciling  the  nations  to  the  love  of  God,  what  shall  the 
restoration  of  Israel  to  the  favor  of  God  be,  but,  as  it  were,  life  from 
the  dead'."  Then  shall  the  funeral  song  of  infidelity  be  sung.  The 
destruction  of  the  Mahometan  and  anti-christian  kingdoms,  and  the 
restoration  t)f  the  seed  of  Abraham  to  the  favor  of  God,  are  all  that  is 
necessary  to  the  introduction  of  the  Millennium.  And  that  these 
events  are  upon  the  eve  of  being  born,  no  man  acquainted  with  the 
present  history  of  the  world,  nor  with  the  Christian  prophecies,  can 
doubt. 

But  that  many  errors  have  been  committed  in  certain  interpretations 
of  these  oracles,  we  are  willing  to  confess.  But  what  sort  of  errors 
have  they  been?  Errors  arising  from  dates  rather  than  from  a  mis- 
take of  the  symbols;  or  from  localities  rather  than  from  a  failure  to  un- 
derstand the  general  drift  of  them.  Prophecy  is  more  like  a  blank 
map  than  a  full  history.  The  outlines  of  the  countries  and  their  re- 
lative situation,  are  accurately  defined,  but  only  a  few  of  the  principal 
places  are  named.  It  requires  a  very  correct  and  minute  knowledge 
of  the  countries,  such  only  as  travellers  possess,  to  qualify  a  person  to 
affix  to  every  place  its  proper  name.  Now,  in  naming  the  places,  there 
may  many  mistakes  be  committed  by  them  who  know  and  understand 
the  outlines  well.  Such  a  knowledge  of  the  prophecies  all  intelligent 
Christians  may  acquire  who  study  them :  but  few  can,  with  perfect  pre- 
cision, fix  all  the  dates  and  circumstances  belonging  to  the  accom- 
plishraent  of  many  of  these  predictions — we  must  always  consider 
prophecy  rather  in  the  light  of  a  general  chart  delineating  the  outlines 
of  a  country,  thaii  as  a  topographical  map  fixing  the  locality  of  small 
places. 

But  I  should  have  observed,  ere  now,  that  if  we  had  intended  a  min- 
ute examination  of  ail  the  grand  item.s  of  prophetic  importance,  we 
would  have  paid  some  attention  to  the  symbolic  representations  of  the 
Jewish  worship  and  history,  as  very  exactly  portraying  the  advent, 
mission,  and  work  of  the  Messiah.  This  is  a  singular  institution.  That 
a  people  should  be  nearly  1 500  years  attending  to  a  symbolic  worship, 
not  one  of  them  clearly  apprehending  the  import  of  it,  in  all  its  bearings ; 
and  that  these  symbols  should,  all  at  once,  burst  forth  upon  a  nation 
like  so  many  witnesses  rising  from  the  dead,  is  as  stupendous  a  display 
of  the  Divine  wisdom  and  goodness,  as  any  other  part  of  tlie  whole  econ* 
omy.  And  such  was  the  fact.  A  hundred  incidents,  never  before  un- 
derstood, all  coincide  in  their  application  to  Jesus  and  his  kingdonlic 


70  DEBATE. 

and  exactly  concur  ia  illustrating  his  person,  mission,  life,  death,  res- 
urrection, and  ascension,  as  so  many  commentators.  It  now  appeared 
that  not  only  the  prophecies,  but  the  lau-  itself,  was  full  of  the  Messiah 
and  a  witness  for  him  with  a  hundred  tongues.  But  all  the  evidences 
arising  from  this  species  of  prophecy,  we  must  dispense  with  at  this  cri- 
gis. 

In  like  manner,  all  those  symbolic  personages  and  typical  occurrer.  • 
ces  which ,  though  seeming  to  refer  exclusively  to  persona  and  events 
of  their  own  times  look  forward.  As  the  satirist,  full  of  his  object,  glan-^ 
ces  at  it  in  every  person  and  incident  he  names — so  these  prophets,  full 
of  the  spirit  respecting  the  Messiah,  glance  at  him  through  every 
person  and  event,  as  though  he  was  the  ultimate  object  continually  in 
their  eyes.  I  say,  that  this  double  entendre,  or  as  some  improperly 
call  them,  double  meanings,  apparent  in  many  persons  and  events,  must 
be  omitted  at  this  time — and  instead  of  dilating  upon  those  symbolic 
personages,  events,  and  institutions,  we  will  fix  our  attention  upon  one 
rein  of  the  prophetic  mine,  and  work  it  with  some  degree  of  industry, 
And  here,  perhaps,  we  have  raised  too  much  expectation ;  for  so  ample 
are  the  direct  and  most  explicit  prophecies  concerning  the  Messiah  and 
his  kingdom,  that  to  set  these  in  order,  and  pay  a  slight  attention  to 
each,  would  be  more  than  our  present  strength,  opportunity,  and  cir- 
Gumotances,  might  permit.  But,  without  further  preamble,  we  shall 
begin. 

A  brief  notice  of  the  direct  literal  and  express  predictions  of  the 
Messiah  and  his  kingdom,  found  in  the  Jewish  scriptures,  is  all  that  we 
shall  now  promise. 

I  ought,  perhaps,  to  name  seven  of  his  most  illustrious  progenitors, 
who  are  signalized  with  oracles  concerning  him ;  all  discriminating 
him,  and  turning  the  eyes  of  an  expecting  world  towards  his  more  im- 
mediate parentage,  according  to  the  flesh. 

Shem,  son  of  Noah,  stands  at  the  head  of  this  list — ."  Blessed  be  the 
Lord  God  of  Shemy  "  God  shall  persuade  Japheth,  and  he  shall  dwell 
in  the  tents  of  them,  and  Canaan  shall  be  his  servant."  But  soon  the 
posterity  of  Shem  branches  out  into  numerous  and  powerful  families, 
each  of  which  founds  an  ancient  nation.  Another  discrimination  be- 
comes necessary.  Abmham  i3  marked  out,  ciiid  the  God  of  Shem  be- 
comes the  God  of  Abraham.  In  the  seed  of  Abraham  the  blessing 
is  now  promised.  But  Abraham  has  a  son  by  Hagar — several  sons  by 
Kiturah,  and  one  by  Sarah;  which  of  these  shall  be  the  honored  prog- 
enitor ?  '•'  In  Isaac  shall  thy  seed  he  called,''^  directs  our  eyes  to  this 
branch  of  Abraham's  descendants.  But  Isaac  has  two  sons,  Jacob  and 
Esau,  which  oftliese?  ''  The  elder  shall  serve  tlie  younger,"  gives  the 
superiority  to  Jacob.  Now  Jacob  has  twelve  sons — and  which  of  these 
shall  have  the  honor  of  giving  a  Saviour  to  the  world?  "  The  sceptre 
shall  not  depart  from  Judah,  nor  a  law-giver  from  amongst  his  descen- 
dants till  SHiLOH  come,  and  to  him  shall  nations  comeP  But  again, 
Judah  becomes  a  numerous  tribe,  and  still  we  desire  another  limita- 
tion. David,  then,  the  son  of  Jesse,  becomes  the  King  of  Israel,  and 
David'g  Eon  is  to  becom'j  David's  LoBD—but  David  sings  more  than 


DEBATE  •?! 

a  hunireS  soiigs  coiiceming  him,  wluch  detaM  his  history  as  if  written 
after  "  the  root  and  offspring  of  David"'  had  finished  all  the  wonders 
of  redemption. 

But  the  indices  that  point  our  way  to  the  Messiah,  do  not  stop  with 
David,  they  multiply  so  long  as  a  prophet  visiis  Israel—  hence  his 
mother  is  described  as  a  viRGiit  by  Isaiah — a  virgin  of  the  family  of 
David. — Singular  prediction. — Behold  the  virgin  shall  conceive  and 
shall  bring  forth  a  son,  and  his  name  shall  be  IMMAl^ruEIi.  The  sneers 
and  impious  scoffs  of  sceptics  at  the  nativity  of  J  esus.  had  they  noticcdl 
this  oracle,  would  have  been  prevented  or  confounded — let  it  then  be 
noticed,  thai  700  years  before  this  child  was  born,  it  was  foretold  that 
his  mother  should  be  a  virgin. 

But</icp7accofhis  nativity  is  also  clearly  and  expressly  named.  S® 
clearly  and  unequivocally  was  the  place  of  Messiah's  birt.'i  ascertained  id 
the  Jewish  scriptures,  that  all  the  priests  and  scribes  in  Jerusalem 
could  tell  Herod  the  place,  without  a  difficulty.  **  And  thou  Bethle- 
hem art  not  the  least  among  the  cantons  of  Jtidah :  for  ottt  of  thee  shall 
come  a  Governor,  that  shall  rule  my  people  Israel." 

But  THE  TIME  of  the  birth  and  appearance  of  the  Messiah,  was 
most  exactly  pointed  out.  And  as  this  is  a  matter  of  great  moment,  I 
shall  just  notice  the  various  descriptions  of  this  time,  found  in  the  Jew- 
ish prophets.  It  was  defined  by  several  remarkable  characters — tlaB 
chief  are :  • 

1.  4e  was  to  corae  before  the  second  temple  decayed,  or  was  t(y 
appear  in  the  second   temple.  » 

2.  Hie  was  to  come  before  Judah  ceased  to  furnish  a  governor. 

3.  He  was  to  corae  while  the  Roman  emperors  were  in  their  glorj'-. 

4.  And  he  was  to  come  at  the  end  of  a  definite  number  of  years, 
from  the  permission  given  to  rebuild  the  temple. 

Concerning  the  first  of  these  predictions,  we  have  to  remark,  that 
when  the  second  temple  was  building,  the  old  men  who  had  seen  the 
first,  are  said  to  have  wepi  when  they  saw  the  second  edifice  progres- 
sing, because  it  was  so  inferior  to  that  which  Solomon  built;  but,  to 
console  them,  it  is  foretold  that  the  glory  of  thp  latter  house  shall  great- 
ly excel  that  of  the  former.  So  speaks  Haggai,  Chap.  2.  7.  "  I  will 
shake  all  nations,"  says  the  Lord,  "  and  the  desire  of  all  nations 
shall  come,  and  I  will  fill  this  house  with  glory."  "  The  glory  of  this 
latter  house  shall  be  greater  than  that  of  the  former."  And  why? — 
Let  Malachi  declare — "  Behold  I  vv'ill  send  my  messenger,  and  he 
shall  prepare  the  way  before  me ;  and  the  Lord  v/hora  you  seek  will  sud- 
denly come  to  HIS  TEMPLE,  cveu  the  messenger  of  the  covenant  whom 
you  delight  in :  behold,  he  shall  corae,  saith  th(>  Lord  of  Hosts."  So 
that  it  is  clearly  and  expressly  stated  that  the  Lord  would  come  while 
the  second  temple  was  yet  standing — the  first  temple  was  destroyed  by 
Nebuchadnezzar  on  the  tenth  day  of  August,  583  years  before  Jesus  was 
born — and  so  the  second  was  built  about  500  years  before  the  birth  ol' 
the  Messiah. 

[Here  Mr.  C  nwved  to  ^joura  till  half  past  two  o'clock  P,  M.] 


T2  DEBATE. 

SaTurbatt  Afternoon — April  18,  1829., 

Mr.  Chairman — 

When  wc  adjourned,  we  were  shewing  that  the  time  of  the  coiuing 
of  the  Messiah  was  marked  out  and  defined  by  a  variety  of  characters 
that  could  not  be  mistaken. 

The  sceptre  was  not  to  depart  from  Judah  till  Skiloh  came.  But 
it  was  merely  lingering  in  that  tribe  for  some  years  before  the  birth  of 
the  Messiali,  for  the  land  of  J  udea  had  become  a  Roman  province,  but 
still  the  remains  of  the  ancient  regal  power  had  not  been  wrested  from 
the  hands  of  Judah.  But  so  feebly  did  he  grasp  the  sceptre,  that  it 
seemed  to  fall  at  the  crisis  when  the  harbinger  appeared. 

The  prophecy  of  Daniel,  more  circumstantially  describes  the  time 
in  the  wonderful  vision  which  he  explained  for  Nebuchadnezzar.  In 
this  vision,  there  was  a  prospective  view  of  the  history  of  the  world — 
from  the  time  of  the  Chaldean  or  Assyrian  monarchy  down  to  the  end 
of  time.  That  this  vision  and  prophecy  might  sufficiently  attract  the 
attention,  and  interest  the  feelmgsof  all  the  world,  it  was  vouchsafed 
to  an  Assyrian  king,  and  explained  by  a  Jewish  prophet.  The  Jews 
and  Gentiles  are  both  concerned  in  it.  Nebuchadnezzar  had  the  vision 
and  Daniel  interpreted  it.  Thus  Babylon  and  J  erusalem  attest  its 
truth.  In  this  vision,  and  the  interpretation  of  it,  the  four  great  pagan 
empires  are  most  accurately  defined.  The  golden  head  of  the  image 
which  the  King  saw,  was  avowed  by  Daniel  to  be  the  Chaldean  Dyn- 
asty— the  silver  shoulders  was  the  Medo-Persian  dynasty — the  bra- 
zen body,  the  Macedonian  empire — and  the  iron  legs  the  Roman  em- 
pire. These  were  the  only  four  empires  of  the  Pagan  world  which  at- 
tained to  universal  dominion — they  all  had  it  for  a  time — they  were 
all  pagan  empires,  and  exactly  delineated  in  this  image.  These  great 
empires  are  represented  in  the  interpretation,  as  the  only  empires  that 
should  have  universal  dominion.  The  Assyrian  began  2233  years  be- 
fore the  birth  of  Christ,  lasted  1400  years,  and  ended  770  years  before 
Christ.  Tlie  Persian  empire  began  538  years  before  Christ,  contir  ued 
200  years,  and  fpll  .3.^r.  yftnrs  before  the  Christian  era — the  Macedoni- 
an or  Grecian  only  continued  ten  years,  it  began  334  and  ended  324 
years  before  Clirist.  The  Roman  began  31  years  before  Christ,  and 
after  continuing  500  years,  ended  A,  Domini  476. 

^  Now  it  was  distinctly  said,  that  in  the  days  of  -the  last  empire,  the 
God  of  Heaven,  would  set  up  a  kingdom  in  the  world,  which  should 
obtain  the  universal  empire  of  the  world,  and  that  it  would  break  and 
bruise  to  atoms  every  particle  of  the  Pagan  governments;  and  most  as- 
tonishing of  all,  it  would  begin  without  human  aid,  or  it  would  resem- 
ble a  stone  cut  out  of  a  mountain  without  hands,  which,  self-propelled, 
should  roll  on,  encrease,  smite  this  wonderful  image  of  Pagan  govern- 
ment, demolish  it,  and  fill  the  whole  earth.  Such  was  the  imagery  of  the 
vision.  And  was  not  the  Messiah  born  in  the  days  of  the  Ciesars  who 
nrst  fornr.ed  and  governed  the  iron  empire? 

T^'*^    incidents    in   tliis  prophecy,  are    worthy   of   notice.   l9t. 
rhe  tune  fixed  for  th&  commencement  of  thia  new  kingdom  of  God  in 


DEBATE.  73 

the  world:  and  2d.  That  the  Roman  empire  once  subdued  there  should 
never  again  be  a  universal  empire  upon  the  earth  save  that  of  the 
crucified  King.  Now  we  do  know  what  etforts  have  been  made  to 
build  up  great  empires,  and  how  abortive  they  have  all  proved.  Tlie 
most  successful  effjrt  ever  made  since  tlie  downfai  of  the  Ivomaup, 
was  that  made  by  Napoleon.  In  the  year  1S13  he  controlled  the  tem- 
poral destinies  of  sixty-four  millions  of  human  beings:  but  what  was 
this  number  to  the  whole  population  of  Europe,  to  say  nothing  of 
the  other  three  quarters  of  the  globe!  T-Jothing  like  a  universal 
empire  has  ever  been  established  since  the  division  of  the  E-omrm 
into  ten  comparatively  petty  sovereignties. 

But  Gabriel  informs  Daniel  more  definitely  of  the  date  of  Messiah's 
birth,  and  of  the  commencement  of  the  last  great  empire.  He  says, 
^'Seventy  weeks  are  determined  upon  thy  people,  and  upon  ihy  holy 
city,  to  finish  the  transgression,  asid  to  make  an  end  of  sin  oflerings, 
and  to  make  reconciliation  for  iniquity,  and  to  bring  in  an  everlast- 
ing rigliteousness,  and  to  seal  up  the  vision  and  prophecy,  and  to 
anoint  the  Most  Holy.  .Know,  therefore,  and  understand  that  from 
the  going  forth  of  the  decree  to  restore  and  biiild  Jerusalem,  unto 
the  Messiah  the  Prince,  shall  be  seven  weeks,  and  three  score  and  two 
weeks.  The  street  shall  be  built  again,  and  the  walls,  even  in  troublous 
times.  And  after  three  score  and  two  weeksshail  Messiah  bccut  oW,  but 
not  for  himself,-  and  the  people  of  the  Prince  that  shall  come  shall  destroy 
the  city  and  the  sanctuary,  and  Ihe  end  thereof  shall  be  with  a  flood, 
and  unto  the  end  of  the  war  desolations  are  determined.  And  he 
shall  confirm  the  covennnt  with  many,  for  a  vvoek,  and  in  the  midst 
of  the  week  he  shall  cause  die  sacrifice  and  oblation  to  cease,  and 
for  the  overspreading  of  abominations  he  shall  make  it  desolate,  even 
imtil  the  consummation,  and  that  determined  shall  be  poured  upon 
the  desolate."  When  I  have  made  another  extract  from  Daniel  we 
have  all  the  data  before  us.  Chapter  viii.  13.  The  question  there 
proposed  is,  "Hov>^  long  shall  be  the  vision  concerning  the  daily  sac- 
rifice and  the  transgrespion  of  desolation,  to  give  both  the  sanctuary 
and  the  host  to  be  trodden  under  foot?''  '-'And  he  said  to  me.  Unto 
two  thousand  and  three  hundrerl  days;  then  shall  the  sanctuary  be 
cleansed."  Now,  as  the  Lord  said  to  Ezekiel,  '-/  have  apjpoinied 
one  day  for  a  ycar,^^  and  as  we  find  in  symbolic  language  one  day 
stands  for  a  year,  we  ^q  at  no  loss  in  coming  to  the  following  con- 
clusions : — 

From  the  time  of  the  going  forth  of  the  decree  to  rebuild  Jerusalem 
until  the  death  of  Messiah,  would  be  three  score  and  nine  and  a  half 
weeks;  that  is,  a  period  of  four  hundred  and  eighty-five  or  eighry-six 
years.  Seven  weeks  make  forty-nine  years — sixty -two  weeks  make 
f^iur  hundred  and  thirty -four  years — and  in  the  middle  of  the  week  ho 
was  to  establish  the  New  Institution;  that  is  three  and  a  half  or  lour 
years  more.  From  the  going  forth  of  the  decree  to  rebuild  Jerusalem 
to  the  baptism  of  Jesus  was  four  hundred  and  eighty-three  year?— 
his  ministry  was  three  and  a  half  years,  or  the  middle  of  one  week ; 
then  he  was  cut  off.     And  in  half  a  week^  that  is,  three  and  a  hah' 

VOL..  II.  7 


74  DEBATE. 

years  more  Christianity  wns  sent  to  all  nations.  This  completes  the 
seventy  weeks,  or  four  hundred  and  ninety  years  of  Daniel.  Now, 
from  the  birth  of  Jesus  till  the  general  proclamation  of  the  gospel  was 
jibout  thirty-seven  years — which,  subtracted  from  four  hundred  and 
ninet}',  makes  the  nativity  of  Je^us  four  hundred  and  fifty-three  years 
iVom  the  commencement  of  the  rebuilding  of  Jerusalem,  which  oc- 
cupied seven  weeks,  that  is,  forty-nine  years.  Daniel  then  fixes  the 
time  of  the  nativity;  the  commencement  of  the  kingdom,  or  confirm- 
ation of  the  covciiaiit;  and  the  ultimate  cleansing  of  the  sanctuary, 
«»r  purgation  of  the  christian  church  from  antichristian  abominations. 
'i'his  last  event  was  to  be  two  thousand  three  hundred  years  from  the 
iiforesaid  date.  That  is,  from  the  birth  of  Jesus  about  eighteen  hun- 
dred and  forty-seven  years.  But  all  that  lies  before  us  now  is  the  fact 
that  Daniel  gives  the  whole  time  intervening  from  the  rebuilding  of 
•Terusalcm,  after  its  destruction  by  Nebuchadnezzar,  till  the  birth  of 
Jesus. 

Now  from  these  premises  it  is  clearly  established  that  the  Messiah 
.should  be  bora  while  the  second  temple  was  standing ;  before  the  scep- 
tre and  a  lawgiver  finally  departed  from  Judah;  in  the  reign  of  the 
Roman  Cesars;  and  four  hundred  and  fifty-three  years  from  the  com- 
mencement of  the  rebuilding  of  Jerusalem.  And  does  not  the  event 
exactly  correspond  with  the  predictions? 

But  so  clearly  was  the  event  predicted,  and  so  general  was  the 
Jcnowledge  of  it,  through  the  Septuagint  version  of  the  Jewish  scrip- 
tures, then  read  through  the  Roman  empire,  that  the  expectation 
became  general,  that  at  this  time  some  wonderful  personage  was  to  be 
i>()rn,  who  would  put  the  world  under  a  new  government.  This 
singular  fact  shows  that  the  prophecies  concerning  the  time  in 
which  the  Messiah  should  be  born  v/ere  so  plain  in  the  estimation  of 
all  vhg  read  them,  as  to  preclude  all  doubt  as  to  the  time  of  the  ap- 
pearance of  the  Messiah.  But  some  will  ask.  Where  is  the  proof  of 
the  fact  that  such  an  expectation  was  general?  I  answer,  The  his- 
tory and  poetry  of  Rome  prove  it.  We  shall  summon  some  of  their 
historians  and  the  Mantuan  bard,  to  give  their  evidence  in  the  case  — > 

>Si/rionii/.9,  in  the  life  of  Vespasiaa — "Percrebuerat  oriente  toto 
vetus  et  constans  opinio,  esse  in  fatis,  ut  eo  tempore,  Judea  profecti 
rerum  potirentur.'"  An  ancient  and  constant  tradition  has  obtained 
throughout  all  the  East,  that  in  the  fates  it  was  decreed,  that,  about 
that  time,  "some  who  should  come  from  Judoa  would  obtain  the  do- 
minion of  the  world." 

Cornelius  Tacitus  speaks  to  the  same  effect  when  speaking  of  the 
prodigies  which  })rcccded  the  destruction  of  Jerusalem.  He  says, 
''Pluribus  porsuasio  inerat,  antiquis  sacerdotum  Uteris  contineri, 
eo  ipso  tempore  fore,  ut  valesceret  oriens,  profectique  Juda5?e  reruni 
potirentur."'  That  "many  understood  thcr>i  as  forerunners  of  tiiat 
extraordinary  person,  wlioni  tlic  ancient  hools  of  the  priests  did 
foretell  should  come  about  that  time  from  Judea  and  obtain  the  do  - 
ininion  " 


DEBATE,  7j 

From  the  Jewish  prophets,  the  Pagan  Sibyls  gave  out  their  oracle?, 
"so  that  the  expectation  was  universal.  The  same  year  that  Pompey 
took  Jerusalem  one  of  the  sybil  oracles  made  a  great  noise,  '•tha-t 
Nature  was  about  to  bring  fortli  a  king  to  tlie  Romans."  Suetonius 
says  this  so  territied  the  Roman  senate  that  they  made  a  decree  that 
none  born  that  year  should  be  educated.  And  in  his  lite  of  Augustus, 
he  says,  that  "those  whose  wives  were  pregnant  that  year  did  each 
conceive  great  hopes  applying  the  prophecy  to  ?hemselves."  "Senate 
ium  exterritum  censuise,  ne  quis  illo  anno  genitus,  cducaretur,  Cios 
qui  gravidas  uxores  habereut,  quod  ad  se  quisque  spem  tralieret 
curasse  ne  senatus  consultum  ad  ^Erarium  dcferretur.''' 

Appian,  Sallust,  Plutarch,  and  Cicero,  all  say  that  this  prophecy 
of  the  Sibyls  stirred  up  Cornelius  Lentulus  to  think  that  he  was  the 
man  who  should  be  king  of  the  Romans.  Some  applied  it  to  Cesar. 
Cicero  laughed  at  the  application,  and  afiinned  ihat  mis  prophecy 
should  not  be  applied  to  any  one  born  in  Roree. 

E.cn  y/r^tZ  the  Poer,  who  wrote  his  fjurih  Ec'ogvie  ohout  the  tim^' 
of  Herod  the  Great,  compliments  the  Consul  Poll: o  with  this  prophecy. 
Supposing  it  might  refer  to  his  son  Saloninus  thoii  born.  Virgil  sub- 
stantially quotes  and  versifies  the  prophecies  ol'  Jsaiah.  and  appiie;; 
ihem  to  this  child  Saloninus: — 

■Ultima  Cumjci  venit  jam  carminis  selas: 

Magnus  ab  integro  sjeclorum  nascitor  ordo.  '^ 

Jam  nova  progenies  coelo  demittitur  alto. 

Tu  modo  nascenti  puero,  quo  ferrea  primuir 

Desinet,  ac  toto  surget  gens  aiu-ea  mando. 

The  last  age,  decreed  by  Fate,  is  cornc; 
And  a  new  frame  of  all  thmgs  does  begii; 
A  holy  progeny  from  Heaven  descends. 
Auspicious  be  his  birth !  which  puts  an  end 
To  the  iron  age!  and  from  whence  sliall  rise 
A  golden  state  far  glorious  through  the  eartt ' 

J'hen  the  poet  aiiudes  to  Isaiah  Ixv.  17.  "The  wolf  and  the  lamb 
t5liall  feed  togetlier,  and  the  Lion  shall  eat  strav/  like  the  ox.  They 
«hall  not  hurt  nor  destroy  in  all  my  holy  mountaiii-; — 

Nee  magnos  metuent  armenta  leone?^ 

Occidet  et  serpens,  et  fallas  herba  veneni 
Occidet. 

Nor  shall  the  flocks  fWce  lions  fear, 

Nor  serpent  shall  be  there,  nor  herb  of  poisonous  juice. 

Then  the  expiation  of  Daniel  is  referred  to :  - 

Te  duce,  si  qua  manent  sceleris  vestigia  nostii, 
Ii-rita  perpetua  solvent  formidine  terras. 

By  thee  what  footsteps  of  our  sins  remain, 
Are  blotted  out,  and  the  whole  world  set  free 
From  her  perpetual  bondage  and  her  f'jar. 


7G  DEBATE. 

Tlio  very  words  of  Haggai  last  quoted  are  by  the  jioel  next  retej: 
red  to: — 

Aggredere,  o  ma.a^nos  (aderit  jam  tempus)  honoresj 
Chara  Deum  soboies,  magnum  Jovis  incrementuiM. 
Aspice  convexo  nutantem  pondere  miindum, 
•Terrasque,  tractusqe  maris,  cceluiTique  profdndum. 
Aspice,  venturo  laetentur  ut  omnia  s.seclo. 

Enter  on  thy  honors  ?     Now's  the  tin>e 
Offspring  of  God?  O  tliou  great  gift  of  Jove  I 
Behokl  the  world! — heaven,  eai'th,  and  seas  do  shake.' 
Eeliold  how  all  rejoice  to  g?eet  that  glorious  day ! 

Virgil,  as  if  he  were  skilled  In  the  Jewish  scriptures  goes  on  to  state 
that  these  glorious  times  should  not  immediately  succeed  the  birth  of 
that  wonderful  chi!*; : — 

Pauca  tamen  suberunt  priscre  vestigia  fraudis; 

• Erunt  etiam  altera  bella. 

Yet  some  remains  shall  still  be  left 

Of  ancient  fruud;  and  wars  shall  still  go  en. 

Now  the  question  is  not,  Whether  Virgil  applied  this  partly  to 
Augustus?,  Pollio,  or  Saloninus  then  born ;  but,  Whether  he  did  not 
apply  it  to  the  general  expectation  every  where  prevaWnt  that  a  won'- 
derfiJ  person  v/as  to  be  born,  and  a  new  age  to  commence? 

The  Jews  have  been  so  confounded  with  these  prophecies  and 
evenls,  that  such  of  them  as  did  not  believe,  have  degraded  Daniel 
from  the  rank  of  a  great  prophet,  to  one  of  the  interior  prophets; 
and  others  have  said  that  there  wei'e  two  Messiahs  to  come — one  a 
suffering,  and  one  a  trsumjmant  Messiah.  But  the  excuses  of  man- 
kind for  their  unbelief  are  so  frivolous  and  irrational,  that  they  de- 
serve ()ity  rather  than  argument.  It  is  worthy  of  remark,  however, 
that  not  only  the  Gentiles,  the  proselytes  to  the  Jews^  religion,  the 
eastern  ma^i;  but  myriads  of  the  Jews  themseives  recognized  these 
evidence^,  and  bowed  to  their  authority. 

But  not  only  are  the  time  and  place  of  the  birih  of  the  Messiah 
pointed  out  in  plain  and  direct  predictions,  but  many  of  the  prominent 
incidents  in  his  lif(\  I  once  attempted  to  enumerate  the  distinct  and 
independent  predictions  concerning  the  Messiah  and  his  kingdom, 
but  after  progressing  bejond  a  himdred,  I  desisted  from  the  under- 
tikiug,  perceiving,  as  is  said  by  John,  that  the  testimony  concerning 
Josus  is  the  spirit  of  prophecy.  I  will  just  mention  a  few  incidents  in 
the  prophetic  communications  concerning  him.  That  he  should  go 
down  into  Egypt,  and  be  called  back  to  Nazareth;  the  appearance, 
s|)irit,  and  mission  of  John  the  Harbinger;  the  slaughter  of  the 
infants  by  the  decree  of  Herod;  his  general  character,  meekness, 
mildness,  and  unostentatious  appearance.  "A  bruised  reed  he 
was  not  to  break;  a  smoking  taper  he  was  not  to  quench;"  he  was 
to  use  no  sword,  spear,  sceptre,  nor  torch,  until  he  made  his  laws 
victorious.    He  was  to  make  his  most  august  entry  into  Jerusalem^ 


DEBATE.  77 

mounted  upon  an  ass;  he  was  to  he  a  man  of  sorrows  and  acquainted 
v/ith  griefs ;  his  zeal  was  to  be  so  intense  as  to  consume  and  waste  his 
corporeal  vigor;  he  was  to  be  betrayed  by  a  familiar  friend;  when 
delivered  up,  his  friends  were  to  forsake  him;  his  condemnation  was 
to  be  extorted  in  violation  of  law  and  precedent;  he  was  to  be  sold 
for  thirty  pieces  of  silver;  the  money  was  to  be  appropriated  to  the 
purchase  of  the  potter's  field;  he  was  to  be  scourged,  smitten  on  the 
face,  wounded  in  Ihe  hands  and  feet,  laughed  to  scorn,  presented  with 
vinegar  and  gall ;  to  be  patient  and  silent  under  all  these  indignities 
and  trials;  he  was  to  be  crucified  in  company  with  malefactors;  his, 
garment  was  to  be  parted;  and  for  his  vesture  they  wei'e  to  cast  lots; 
his  side  was  to  be  pierced,  and  yet  not  a  bone  was  to  be  broken,  and 
lie  was  to  buried  in  the  grave  of  a  wealthy  nobleman.  All  these  and 
.many  more  incidents  wei-e  spoken  of,  recorded,  and  anticipated  from 
five  hundred  to  a  thousand  years  before  he  was  born.  And  mark  it 
well,  the  records  which  thus  spoke  of  him  were  to  be  kept  by  the 
Jews  and  held  sacred  by  the  opponents  of  christianitj-.  So  that  the 
documents  could  not  be  interpolated.  So  precise  were  the  Jews  in 
the  copies  of  their  scriptures,  that  as  some  of  tlie  Rabbins  assert,  al! 
the  words  and  even  letters  used  in  their  sacred  books  were  numbered, 

I  would  here  introduce  a  very  rational  argument,  of  the  nature  of 
mathematical  demonstration,  showing  the  utter  impossibility  of  so 
many  predicted  incidents  ever  meeting  ia  any  individual  by  chance, 
guess,  or  conjecture ;  in  any  other  way,  in  brief,  than  in  consequence 
of  divine  prescience  or  arrangement.  It  is  extracted  from  a  very 
valuable  v.'ork  published  by  Guliau  C.  Verplanck,  Esq.  in  iS24,  page 
11—13. 

"  Rossean,  in  the  eloquent  and  paradoxical  confession  of  fliith 
which  he  puts  in  the  mouth  of  his  Savoyard  Vicar  in  Emilius,  has 
said  that  no  fulfilment  of  prophecy  could  be  of  any  weight  with  him 
to  prove  a  divine  interposition,  unless  it  could  be  demonstrated  that 
the  agreement  between  the  prophecy  and  the  event  could  not  possibly 
have  been  fortuitious.  This  proof  is  more  than  any  fair  oljector  has 
a.  right  to  claim,  since  it  is  moral  probability  and  not  strict  demonstra- 
tion which  we  must  act  upon  in  the  most  momentous  concerns  of  life, 
and  as  reasonable  men  we  should  rest  on  the  same  evidences  in  mat- 
ters of  faith.  In  both  the  wise  man  will  .>e  governed  by  common 
sense,  applied  to  the  investigation  of  rational  probability. 

"In  tiiis  case,  however,  we  may  accept  the  challenge  of  the  scep- 
tic. Where  the  points  of  fulfilment  of  prediciion  are  numerous,  it 
may  be  literally  'demonstrated'  that  the  probability  of  such  accoi||i- 
plishment  having  occurred  fortuitously. is  the  m)st  remote  possible. 

"This  argument  is  put  in  a  practical  and  striking  point  of  viev,'  by 
Dr.  Gregory,  of  the  Military  Academy  at  Warwick,  well  known  f)r 
many  respectable  and  ueefal  works,  especially  on  mathematics  and 
scientific  mechanics. 

"  'Suppose,''  says  he,  'that  instead  of  the  spirit  of  prophecy"  breath- 
ing more  or  less  in  every  book  of  scripture,  predicting'  events  relative 
to  a  great  variety  of  general  topics,  and  delivering  besides  almost  in- 
%0L.  11  o  7* 


7S  DEBATJJ. 

numerable  characteristics  of  the  Messiah,  all  meeting  in  the  person  oi' 
Jesus;  there  had  been  only  ten  men  in  ancient  times  who  pretended 
to  be  prophet?,  each  of  whom  exhibited  only /re  independent  criteria 
us  to  place,  government,  concomitant  events,  doctrine  taught,  effects 
of  doctrine,  character,  sulfenng?,or  death— the  meeting  of  ail  which 
in  one  person  sh  mid  prove  the.  reality  of  their  calling  as  prophets,  and 
of  his  mission  in  the  character  they  have  assigned  him.  Suppose, 
moreover,  that  all  events  were  left  to  chance  merely,  and  we  were  to 
compute,  from  the  principles  employed  by  mathematicians  in  the  in- 
vestigations of  such  subj3Cts,the  probability  of  these  fifty  independent 
circunistcinces  happening  at  all .  Assume  that  there  is,  according  to 
thctechnichal  phrase,  an  equal  chance  (or  the  happening  or  the  failure 
of  any  one  of  these  snccifi(al  particulars;  then  the  probability  against 
the  occurro.ice  of  all  the  particulars  in  any  way  is  that  of  the  50th 
power  of  2  to  unity ;  that  is,  the  probability  is  greater  than  eleven  htn- 
dred  and  tu'enUj-fwe  millions  of  miUions  to  one  that  all  of  these  cir- 
cumstancc^  do  not  turn  up  even  at  distinct  periods.  This  com- 
putation, however,  is  independent  of  the  consideration  o?  time.  Let 
it  be  recoliscted  farther,  that  if  any  one  of  the  specified  circumstances 
happen,  it  may  be  the  day  after  the  delivery  of  the  prophecy,  or  at 
finy  period  from  that  tim.e  to  the  end  of  the  world ;  this  will  so  indefi- 
nitely augment  the  probability  against  the  cotemporaneous  occurrence 
ofmeraly  these  /j/i^iy  circumstances,  that  it  surpasses  the  power  of  num- 
bers to^express  correctly  the  immense  improbability  of  its  takingplacc.' 

"It  is  hardly  necessary  to  draw  the  inference,  which  Dr.  Gregory 
goes  onto  establish,  that  all  probability,  and  even  possibility,  of  acci- 
dental fulfilment,  as  well  as  of  fra\id,  must  be  excluded.  The  sole 
reasonable  solution  ofthj  question  is,  that  these  predictions  and  their 
fulfilments  can  only  be  ascribed  to  the  intention  of  a  being,  whose 
knowledge  can  foresee  future  events,  uuconnected  with  each  other, 
depending  on  various  contingencies,  »nd  the  will  and  acts  of  free 
atjents;  or  whose  power  is  so  omnipotent  as  to  bend  to  the  accom- 
plishment of  his  own  purpose  the  passions  of  multitudes,  the  ambition 
of  princes,  the  studies  of  the  wise,  the  craft  of  the  wicked,  the  warSj 
the  revolutions,  and  the  varied  destinies  of  nations." 

I  would  here  ask  any  rational  sceptic  how  he  will  dispose  of  this 
argumen'?  how  can  he  remove  this  stumbling-block  out  of  the  way 
of  his  infidelity?  by  what  logic  can  he  dispose  of  this  document? 

I  will  now  introduce  the  sceptics  to  the  character  of  the  founder  of 
the  Christian  religion,  as  a  logician,  and  give  them  a  specimen  of  that 
ratiocination  which  he  exhibited  in  pleading  his  cause  with  those  who 
opposed  his  pretensions,  in  the  metropolis  of  the  Jewish  nation.  I 
will  first  read  the  passage  as  correctly  rendered  by  Dr.  George 
Campbell,  of  Aberdeen,  for  it  is  very  much  obscured  in  the  common 
vf^rsi'in.  It  reads  thus,  John's  Tci-timony,  chap.  v.  from  verse  31  to  44 

"If  I  [alone]  teslifv  concerning  myself,  my  testimony  is  not  to  be 
jc'farded:  there  is  another  who  testifies  concerning  mo;  and  I  know 
'Jill  his  tcstimoiy  of  meought  tobe  regaixied.  You  yourselves  sent 
to  Joivn,  and  be  bore  witucss  to  the  truth.    As  for  me,  I  need  no  humari 


DEBATE,  70 

tostuiiony;  I  only  urge  this  for  your  salvation.  lie  was  the  lighted 
and  shining  lamp;  and  for  a  while  you  were  glad  to  enjoy  his  licrht, 

'•But  I  have  greater  testimony  than  John's ;  for  the  works  which  the 
Father  has  empowered  me  to  perform,  the  works  themselves  which 
1  do,  testify  for  me,  that  the  Father  has  sent  me. 

"•■Nay,  the  Father  who  sent  me,  has  himself  attested  me.  Did  you 
never  hear  his  voice;  or  see  his  form?  Or  have  you  forgotten  his 
declaration,  that  you  believe  not  him  whom  he  has  commissioned? 

"You  search  the  scriptures,  because  you  think  to  obtain,  by  them, 
eternal  life.  Now  these  also  are  witnesses  for  me ;  yet  you  will  not 
come  unto  n-ie  that  you  may  obtain  life.  I  desire  not  honor  from  men ; 
but  i  know  that  you  are  strangers  to  the  love  of  God.  I  am  come  in 
my  Father's  name,  and  you  do  not  receive  me ;  if  another  come  in  hi.« 
o^rn  name,  you  v/ill  receive  him.  IIow  can  you  believe,  while  you 
court  honor  one  from  another,  regardless  of  the  honor  which  comes 
tVomGod  alone?  Do  net  think  that  I  am  he  who  will  accuse  vou  to 
the  Father.  Your  accjiser  is  Moses,  in  whom  you  confide.  For  if 
you  believed  Moses,  you  would  believe  me,  for  he  wrote  concerning 
me.  But  if  you  believe  not  his  writings,  how  shall  vou  believe  my 
word^?-' 

To  the  captious  Jews  he  thus  addresses  himself: 

1.  '■'•If  I  alonehcar  testimony  of  myself,  wy  testimony  ought  not  to  he 
rcgardedP  This  is  disclaiming  m\y  special  regard  as  due  him,  above 
others,  on  the  mere  ground  of  his  own  pretensions.  It  Vvas  equiva- 
lent  to  saying:  No  person  pretending  to  honors  and  relations,  a  mis- 
sion and  oflice,  such  as  I  pretend,  ought  to  he  accredited  and  received 
upon  his  mere  professions.  No  assertions,  abstract  from  other  docu- 
ments in  such  a  case,  is  worthy  of  credit.     Is  not  this  reasonable  ? 

2.  But,  waving  my  own  testim©ny,  i/jcre  ?5  another  person  whose 
testimony  ovght  to  be  regarded.  But,  let  U6  hear  the  reason  whv — 
some  reason  must  be  assigned,  on  account  of  which  more  credit  is  due 
to  this  testimony.  The  reason  is:  '■'■You  yoursclxes  sent  to  John."' 
But  in  what  does  the  cogency  of  this  declaration  consist?  \'"ou  Jews 
of  this  city,  of  your  own  accord,  had  formed  such  a  high  cliaracter  of 
the  integrity,  capacity,  and  piety  of  John  the  Baptist,  as  to  depute 
priests  and  Levites  to  him  to  know  wli?tt  his  errand,  mission,  or  tes- 
timony was.  His  character  had  convinced  you  of  the  reality  of  his 
pretensions,  and  he  proved  him:-elf  to  your  own  satisfxclion,  as  being 
far  exalted  above  any  earth-born  motives  of  fraud  or  deceit.  He  wa?, 
.ourselves  being  judges,  a  competent  and  credible  witness.  New 
a  hat  did  he  testify?  Did  ho  not  tell  you  th?.the  was  not  the  Messiaj?; 
that  he  was  but  his  harbinger;  and  that  his  fame  must  decrease  Avhiie 
mine  must  increase;  that  he  was  from  below,  but  I  was  fi-om  above? 
Why  then  did  you  not  believe  such  a  {credible  witness?  Or  why  re- 
H'eive  one  pj^rt  of  his  testimony  and  reject  the  other?     I  ihinl:.  then, 

;*aid  he,  his  testimony  oujjht,  in  sush  circumstoaces,  to  be  regarded, 
is  sot  this  also  reasonalle? 

o.  But  he  proceeds :  "/  need  not  human  iefiimovy.  '  I  only  urge  this 
for  your  saliHttion."''    I  would  convict  you  upon  your  own  principles-; 


90  DEBATE.' 

and  show  Uiatyour  rejection  of  me  is  without  excuse.  Johir,  in^eeci, 
was  a  brilliant  light;  and  for  a  time  you  considered  him  an  oracle 
and  rejoiced  in  his'light.  ''But  the  works  that  I  do;'  are  superior  to 
any  human  testimony,  and  these  "show  that  the  Father  has  sent  mer 
To  these  I  appeal— they  are  public,  sensible,  notorious,  benevolent, 
supernatural.  Could  mortal  man  have  performed  them?  Have  not 
the  laws  of  nature  been  suspi'nded  by  my  word  ?  Have  not  the  winds, 
waves,  demons,  and  diseases  of  every  name,  acknowledged  my  power? 
T  J  thes'>  works,  only,  as  proof  of  my  mission,  1  appeal .  They  prove 
not  that  1  am  the  son  of  God,  the  Messiah.  They  only  prove  that 
the  Father  has  sent  me.  This  is  all  I  urge  them  for;  but  if  they  prove 
that  the  Father  has  sent  mc,  then  all  my  pretensions  are  credible;  for 
the  Father  wo  dd  not  have  sent  a  liar  or  deceiver,  invested  with  such 
powers.     Now  I  a^k,  Is  not  all  this  reasonthle  and  logical? 

4.  B;it  again,  The  Father  has  himself  attested  me  by  his  own  voice; 
and  by  a  visible  appearance — "Did  you  not  hear  his  voice?  Did 
you  not  sec  his  form  ?"  Were  not  some  of  you  on  the  Jordan  when  he 
attested  me  v.hen  I  came  up  out  of  the  water?  Was  there  not  a  voice 
then  heard,  saying,  audibly,  "This  is  my  beloved  son  inwhom  I  de- 
lightV  You  could  not  mistake  the  person  of  whom  this  was  spoken  ; 
for  over  mv  head  the  heavens  opened  and  you  irt?/?  the  Spirit  in  ths 
form  of  a  dove,  coining  down  and  lighting  upon  my  head.  You  heard 
iiis  voice  then,  and  saw  his  manifestation.  But  you  have  forgotten 
this  declaration  concerning  mc !     Is  not  tJds  rational  and  pointed  ? 

5.  Once  more — "You  do  search  the  scriptures-'''  and  why  do  you 
search  them?  Because  you  thinK  them  to  contain  a  revelation  from 
God;  you  think  and  acknowledge  that  eternal  life  is  in  them.  This 
is  all  true;  and  in  doing  this,  you  act  rationally,  but  why  stop  here? 
Now  these  very  scriptures  testify  of  me.  To  them  I  make  my  appeal. 
They  all  speak  of  me;  and  no^  show  me  the  oracle,  prophecy,  or 
symbol  in  them,  whirh  respected  him  that  was  to  come,  which  does 
not  suit  mv  character  and  pretensions,  and  I  will  find  an  excuse  for 
you.     Nov/  1  ask,  Is  not  this  conchisive? 

If  this  bo  not  argumem  and  logic,  I  never  heard  any.  Sr  reasois 
tiie  Savioir,  This  grand  climax  of  reason  ends  in  the  prophecies  of 
the  Old  Testament.     But  it  is  not  yet  finished. 

fi.  But  adds  he.  You  will  not  come  to  me.  It  is  not  the  want  of 
?ight  and  evidence.  You  are  now  unable  to  reply.  Yet  you  will  not 
come  to  me  that  you  might  obtain  thit  eternal  life  promised  in  the 
scriptures.  I  know  you  well.  You  have  not  a  spark  of  the  love  of  God 
in  you.  Had  you  loved  God  you  would  have  come  to  me.  Your 
hearts  are  fidl  of  the  hoiiois  of  this  world — these  you  seek  more  ih  in 
llic  honors  which  come  from  God  onl\-;  ves,  this  is  the  secret.  It  is 
not  argument  n')r  proof,  but  dispontion  that  you  want.  You  pretend 
great  veneration  for  Moses,  But  you  do  not  really  venerate  him; 
you  do  fi  it  beliove  him,  for  he  wrote  of  me.  Now  if  you  do  not,  with 
all  your  professed  veneration  for  Moses,  believe  hini,  how  will  you,  or 
can  you  believe  mc?  If,  prei'iaiced  in  his  favor,  you  do  not  receive 
his  testimony,  how,  prejudiced  against  jne,  will  you  receive  mine? — 


DEBATEr  m 

But  I  tell  you,  however,  I  will  not  become  your  accuser,  Your  own 
Moses,  in  whom  you  trust,  will  one  day  convict  you ;  for  he  said  of 
me,  that  whosoever  would  not  hearken  to  me,  should  be  cut  off  from 
the  congregation  of  God. 

Such  is  a  specimen  of  the  topics  from  which,  and  of  the  manner 
how,  the  Saviour  argued  his  pretensions,  and  plead  his  cause  with  the 
people.  A  more  cogent  and  unanswerable  argument  is  not.  if  I  am 
any  judge,  to  be  found  among  all  the  fine  models  of  ancient  and  mod- 
ern literature.  And  let  it,  I  repeat,  be  borne  in  mind,  that  he  makes 
his  last  appeal  to  the  scriptures  and  to  Moses,  Prophecy,  then,  ill 
his  judgment,  is  among  the  highest  species  of  evidence,  and  it  is  that 
which,  as  a  standing  miracle,  he  has  made  to  speak  for  him  in  every 
age  and  to  all  people. 

But  I  must  notice,  v/hile  on  this  topic,  that  Jesus  pronounced  pro- 
phecies himself,  which,  to  that  generation,  and,  indeed,  to  subse- 
quent generations,  speak  as  convincingly  as  Moses  spoke  to  the  Jews  j 
and  his  predictions  have  produced.  an,d  do  produce,  upon  the  minds 
'.'f  a  vast  community,  similar  expectations  to  these  produced  among 
uie  Jews. 

Hume  says  that  "prophecy  could  not  be  a  proof  that  the  person 
who  pretended  to  deliver  oracles,  spoke  by  inspiration ;  because  the 
prophet  is  absent  at  the  time  of  its  fulfilment;  he  is  dead,  and  it  could 
not  prove  to  his  contemporaries  that  he  was  inspired."  This  would 
be  true  in  one  case,  but  in  no  other;  when  the  prefiiction  had  respect 
to  events  at  a  distance;  but  this  is  only  sometimes  the  case:  for  most 
of  the  prophets  foretold  events  soon  to  appear,  as  well  as  events  to 
hippen  after  long  intervals.  We  shall  find,  if  we  examine  the  New 
Testament,  that  Jesus  foretold  many  incidents  immediately  to  happen, 
which  required  as  perfect  an  insight  into  futurity  as  events  at  the 
didtanco  of  a  thousand  years.  His  telling  Peter,  that,  on  casting  a 
]iu'>k  and  line  into  the  sea,  he  should  draw  out  a  fish  with  a  stater  in 
its  mouth;  or  his  telling  his  disciples,  that,  at  a  certain  place,  they 
ahouid  find  an  ass  and  his  master  so  circumstanced,  and  that  such 
events  would  happen  on  their  application  for  him,  required  as  exaci 
and  as  perfect  a  prescience  as  could  have,  four  thousand  years  age, 
foretold  this  discussion  between  Mr.  Owen  and  me.  How  many  events 
of  immediate  occurrence  did  the  Saviour  foretel,  with  this  additional 
remark,  "This  I  have  told  you  bef  ;re  it  happen;  that  when  it  happens 
you  may  believe ."  Prophecy,  indeed,  seems  designed  to  cctifirm  Jaith 
as  the  events  occur,  as  well  as  to  produce  faith  by  contemplating 
thrsc  which  have  been  fulfilled.  But  we  shall  find  that,  besides  the 
piei'ictions  uttered  by  the  Saviour  concerning  his  own  demise,  and 
all  the  circirnstaaces  attendant  upon  it,  he  loretold  one  event  of  such 
notoriety  and  importance  as  to  confirm  the  faith  of  one  generation, 
and  to  produce  faith  in  all  subseqtient  generations.  This  1  specify  as 
one  of  gn^at  interest  and  notoriety.  This  was  the  destruction  of 
Jerusalem,  the  temple,  and  the  dispersion  of  the  nation  with  all  the 
•remenJ.ous  adjuncls  of  this  national  catastrophe. 

Upon  one  occasion,  v.hen  the  syn  was  beaming  upon  the  beautiful 


S'<J  DEBATE, 

gate  of  the  temple,  which  radiated  with  all  conceivable  splendor,  wiien 
that  edifice  stood  in  all  the  glistening  beauties  of  the  precious  metals, 
costly  stones,  and  the  finest  specimens  of  architecture,  the  Saviour 
took  occasion  to  tell  its  fate,  and  that  of  the  people  who  frequented  it, 
in  such  language  as  precluded  the  possibility  of  mistake  in  theinter^ 
pretation.  No  prediction  was  more  minute  or  more  circumstantial 
than  this  one,  and  none  could  be  more  literal  or  direct.  Both  Matthew 
and  Luke  give  us  this  prediction;  the  former  h\,the  24th,  and  the 
latter  in  the  21st  chapter  of  his  testimony.  The  complete  desolation 
©f  the  temple  to  the  foimdation,  to  the  removing  of  every  stone,  is 
foretold.  The  compassing  the  city  with  armies,  the  slaughter  of  the 
inhabitants,  and  the  captivity  of  those  who  escaped,  are  described. 
The  fortunes  of  his  disciples  at  this  time,  with  all  the  terrors  of  the 
BJege,  and  all  the  tremendous  prodigies  in  the  heavens  and  the  earth 
accompanying  these  desolations,  are  named.  And  in  the  conclu- 
sion the  audience  is  assured  that  all  these  things  should  happen 
before  fort\  years — "before  that  generation  should  pass  away.'-- 
— Now  this  prophecy  was  written,  published,  and  read  through 
Judea,  and  mentioned  in  the  apostolic  epistles  for  years  before  it 
happened;  and  a  general  expectation  of  this  event  pervaded  the 
whole  christian  communities  from  Jerusalem  to  Rome,  and,  indeed, 
through  all  the  Roman  provinces.  The  allusions  to  these  predictions 
are  frequent  in  the  apostolic  writings.  It  was  necessary  they  should, 
for  this  reason :  the  Jews,  as  long  as  they  possessed  the  government 
of  Judea,  the  temple,  and  the  metropolis;  as  long  as  they  had  any 
particle  of  influence  at  home  or  abroad,  they  used  it  with  relentless 
cruelty  against  the  christians.  The  apostles  had  to  succor  the  minds 
of  their  persecuted  brethren,  and  exhort  them  to  patience  and  per- 
Tseverance  by  reminding  them  of  the  speedy  dispersion  of  them  among 
the  nations.  So  that  all  the  christians  throughout  the  Roman  empire 
looked  for  this  catastrophe;  and  so  it  came  to  pass  that  such  of  the 
christians  as  were  in  Jerusalem  and  Judea,  about  the  time  of  the 
siege  of  Titus,  fled  according  to  the  directions  given  by  the  Saviour; 
■and  thus  not  a  believing  Jew  perished  in  the  siege. 

We  lose  many  of  the  allusions  to  this  event  in  the  epistles  from  our 
irrational  modes  of  explanation,  and  neglect  of  the  history  of  those 
times.  Of  these  aJI-.isions  the  following  specimens  may  sufl[ice: — To 
the  church  of  R.;me  pjvd  soys,  <»God  will  bruise  Satan,  or  the  adver- 
sary, under  your  foet  soon" — not  the  Devil,  as  some  ignorantly  sup- 
pose.^ Adversary  in  English  is  Satan  in  Hebrew.  «'Getthee  behind 
me  Satan,''''  is  a  tcrrible'translation  of  the  Saviour's  address  to  Peter. 
The  synagogue  of  Satan  was  only  a  synagogue  of  v,nhelie\ing'  Jews 
adverse  to  Christianity.  "Brethren  in  Rouio^  God,'^  says  Paul,  "will 
soon  put  down  the  adversary  oi  your  religion,  the  Jev,?,  who  persecute 
you.  YcH,  their  power  to  oppose  you,  will  soon  he  past.''  This 
clearly  alludes  io  the  expectation  predicated  upon  the  prediction  be- 
fore us. 

Paul  more  plainly  intimates  the  destruction  of  the  Jewish  power  in 
hs  first  letter  to  the  Thessalonians,  written  eighteen  years  before  tho 


DEBATE.  S3 

siege.  "Brethren  in  Thessalonica,  you  have  suffei-ed  from  your  Gen- 
tile brethren  such  persecution  as  the  congregations  in  Judea  have 
suffered  from  their  Jewish  brethren,  who  both  killed  the  Lord  Jesus 
and  their  own  prophets,  and  have  greatly  persecuted  us,  and  do  not 
please  God,  and  are  contrary  to  all  men;  hindering  us  to  spenk  to  the 
Gentiles  that  they  might  be  saved  j  so  tliat  they  are  always  filling  up 
the  measure  of  their  iniquities.  But  the  wrath  of  god  is  coming 
upon  thevi  at  length.'''' 

Indeed,  so  irequent  were  the  allusions  to  this  prophecy,  both  in 
the  public  discourses  and  writings  of  the  apostles,  that  their  enemies 
began  to  mock  them,  and  treat  them  as  if  ihey  had  been  imposing  upon 
the  credulity  of  their  cotcmporaries.  Hence  such  allusions  as  these; 
'^Whcre  is  the  promise  of  his  coming;  for,  from  the  times  the  fathers 
have  fallen  asleep,  all  things  continue  as  they  were  from  the  begin- 
ning of  the  creation.'"  Thus  was  Peter  upbraided  six  years  before 
the  siege.  The  old  apostle,  however,  is  not  discouraged,  being  assured 
that  he  would  make  good  his  promise.  "Yes,"  says  he,  "they  think 
that  we  have  too  long  talked  of  the  coming  of  the  Lord  to  avenge  the 
rniquitics  of  these  people.  They  think  that  we  mock  your  fears,  and 
they  say,  'The  Lord  long  delays  his  coming  to  execute  his  vengeance 
upon  this  stubborn  people.'  But,  my  brethren,  the  Lord  does  not 
delay  in  the  manner  some  account  delaying;  but  he  exercises  long 
suffering  towards  us,  that  all  might  be  brought  to  reformation." 

In  the  letter  to  the  Hebrews,  written  about  six  or  seven  years  before 
the  siege,  Paul  speaks  to  the  persecuted  Jewish  brethren  in  the  same 
style:  "Yet  a  very  little  while,  and  he  that  is  coming  will  come,  and 
will  not  tarry."  "Persevere,  then,  brethren,  in  doing  the  will  of  the 
Lord,  that  >h5u  may  obtain  the  promised  reward."  James,  too,  in  his 
letter  of  the  same  date,  addresses  both  the  believing  and  unbelieving 
Jews  on  the  impending  vengeance.  The  wealthy  and  infidel  Jew  he 
<?omma«ds  to  "weep  because  of  the  miseries  couiing  upon  them;** 
and  the  suffering  christians  he  animates  with  the  hope  that  "the  com= 
mg  of  the  Lord  is  nigh."  Thus  do  all  the  apostles  speak  of  this 
event  with  the  same  certainty  as  if  it  had  actually  haf)pened. 

I  need  not  detail  the  awful  accomplishment  of  this  prediction. 
Josephus  has  done  this  in  awful  colors.  Tacitus,  too^  relates  some  oT 
the  circumstances.  Every  word  of  the  prediction  was  exactly  fulfill- 
ed, even  to  the  ploughing  up  of  the  foundations  of  the  temple.  It  is 
remarkable  that,  on  the  tenth  day  of  August,  the  very  same  day  the 
temple  and  city  were  laid  waste  by  the  Babylonians,  the  temple  was 
burned  by  Titus*  army.* 

•I  have  read  somewhere,  that,  before  the  temple  was  burned,  Titus  entered 
the  temple,  got  out  some  of  the  sacred  utensils,  among  which  were  the  goldeo' 
Gandlestick  and  the  table  of  the  showbread.  These  he  carried  as  trophies  home 
to  Rome?  and  on  the  triumphal  arch  which  was  raised  for  him  in  the  city  of 
Rome,  this  candlestick  and  table  were  carved  upon  it.  This  triumphant  arch 
yet  stands;  and  even  yet  the  Jews  who  now  visit  Rome  will  not  pass  under  itr 
There  is  a  side-walk  and  a  gate  through  which  the  Jews  pass.  So  deeply  root- 
ed is  the  remembrance  of  this  indignity  upon  their  religion  and  nation,  that 
eighteen  centuries  have  not  obliterated  it ,' 


84  debate; 

I  shall  only  give  you  another  specimen  of  tiie  prophetic  spirit  of  thi. 
New  Testament  writers.  Paul,  in  his  letter  to  the  Thessalonians, 
intimates  that  some  persons  had  suggested  that  the  end  of  the  world 
was  at  hand.  To  counteract  such  an  idea,  which  seemed  to  have 
influenced  some  to  ahandon  the  ordinary  besiness  of  this  life,  he  gives 
lis  a  succinct  view  of  the  great  series  of  events  which  were  to  come 
to  pass  before  the  end  of  the  world.  He  describes  a  tremendous 
apostacy,  in  2d  Thessalonians,  chap.  ii.  v.  1 — 10. 

"Now  we  beseech  you  brethren,  concerning  the  coming  of  our 
Lord  Jesus  Ch^-ist,  and  our  gathering  together  around  him ;  that  you 
be  no*soon  shaken  from  your  purpose,  nor  troubled,  neither  by  spirit  nor 
by  word,  nor  by  letter  from  us,  intimating  that  the  day  of  Christ  is 
at  hand.  Let  no  man  deceive  you  by  any  method;  for  that  day  shall 
not  come,  unless  there  come  the  apostacy  first,  and  there  be  revealed 
that  man  of  sin,  that  son  of  perdition ;  who  opposes  and  exalts  him- 
self above  every  one  who  is  called  a  god,  or  an  object  of  worship.  So 
Ihat  he,  in  the  temple  of  God,  as  a  god  sitt^th  openly  showing  him- 
self that  he  is  a  god,  Do'j^ou  not  remember,  that  when  I  was  with 
you,  I  told  you  these  things?  And  you  know  what  now  restrains 
bimin  order  ro  his  being  revealed  in  his  own  season.  For  the  secret 
of  iniquity  already  inwardly  works,  only  till  he  who  now  restrains  be 
taken  out  of  the  way.  And  then  slaall  be  revealed  that  lawless  one ; 
him  the  Lord  will  consume  by  the  breath  of  kis  mouth,  and  will 
render  ineffectual,  by  the  brightness  of  his  coming;  of  whom  the 
coming  is  after  the  strong  working  of  Satan,  with  all  power  and  signs, 
and  miracles  of  falsehood.  And  with  all  the  deceit  of  unrighteous- 
ness, among  them  who  perish,  because  they  embraced  not  the  love  of 
the  truth  that  they  might  be  saved." 

On  this  observe  that  the  apostle  declares  that^  in  the  great  drama  of 
human  existence,  the  end  of  the  world  could  not  come  until  after  the 
apostacy.  This  apostacy  he  describes  as  beginning  to  work  in  the 
first  age  of  Christianity,  but  that  it  could  not  succeed  in  attaining  its 
full  vigor  until  Pagan  Rome  should  yield  to  Christian  Rome.  Until 
he  that  ssat  upon  the  throne  and  supported  the  Pagan  superstition, 
should  Ije  supplanted  and  succeeded  by  a  christian  emperor,  in  plr.in 
English.  Then,  says  he,  will  come  forth  that  laiiless  one,  who  will 
irgurp  the  honors  ofGod  alone,  in  his  dominion  over  the  faith  and  the 
consciences  of  men,  I  will  be  interrogated  here  by  the  short-sighted 
sceptics,  how  it  came  to  pass  that  a  scheme  so  benevolent  as  the  chris- 
tian scheme,  if  designed  by  a  benevolent  and  wise  being,  could  so 
far  have  missed  its  aim?  How  strange  is  it,  say  they,  if  Christianity 
originated  in  divine  benevolence,  that  there  should  be  such  a  scene 
in  the  great  drama  as  this  long  night  of  apostacy  and  darkness !  And 
I  reply,  how  strange  is  it  that  this  terraqueous  globe,  created  by  a  v  ise 
and  benevolent  being,  should  be  three  fourths  covered  with  im- 
mense ocetms;  aiid  of  the  remaining  one  fourth  so  large  a  portion  of 
mountains  and  fens,  deserts  asd  morasses.  One  part  of  it  parched> 
\yith  an  arid  sky;  and  another  locked  up  in  relentless  ice  I  Short 
eighted  mortal^  that  we  are?  and  vet  we  will  scan  the  universe!— 


DEBATE.  b5 

CouM  not  thfi  earth  have  been  a  thousand  times  more  fruitful !  nay; 
coild  it  not  have  been  a  thousand  times  more  comfortable  to  lie  in! 
Might  we  not  have  had  loaves  growing  upon  the  trees,  and  w  ine  in 
bottles  hanging  upon  the  vines,  and  thus  have  been  exempted  from  so 
much  labor,  and  toil,  and  care!!  In  this  way  we  might  object  to 
every  thing  in  the  universe. 

I  have,  for  years,  contended  that  the  hand  writing  of  God  can  be 
proved.  And  can  we  not,  even  under  oath,  attest  the  hand  writing 
of  some  men?  Min  have  their  peculiarities  which  v.ill  always  de- 
signate them  from  the  whole  species.  No  two  men  write,  speak,  or  walk 
alike.  They  are  as  distinct  in  each  as  in  the  features  of  their  counten- 
ances, and  the  constitution  of  their  minds.  Each  has  an  idiosyncrasy 
of  mind,  an  idiomatic  style,  as  well  as  a  peculiar  chirographv. 

No  man  who  has  accurately  analyzed  the  few  general  principles 
which  govern  the  universe,  and  examined  the  poisons  find  sweets 
which  are  strewed  witlr  so  much  liberality  over  the  face  of  the  globe ; 
who  has  explored  the  regularities  and  incongruities  which  appear 
above  and  beneath,  can  doubt  that  the  mind  which  originated  the 
harmonies,  the  beauties,  the  sweets,  and  all  the  blessings  of  nalurc, 
originated  also  their  contraries — and  that  it  is  the  same  wisdom  and 
benevolence  working  in  the  natural  and  moral  empires  of  the  uni- 
verse.    They  both  exhibit  the  impress  of  the  same  hand. 

We  cannot  give  a  fair  view  of  the  next  item  on  the  genius  and 
spirit  of  Christianity,  unless  we  enlarge  a  little  more  upon  this.  "We 
must  glance  at  the  design  of  the  Jewish  religion.  In  the  logical 
arrangement  of  all  subjects  much  depends  upon  taking  hold  of  a  few 
general  principles.  Generalizing  is  not  only  the  most  imprcvinf 
exercise  of  the  mind,  but  the  best  means  of  knowing  thiiigs  in  the 
detail.  This  is  that  power  which,  in  a  great  degree,  distinguishes 
the  vigorous  and  well  disciplined  mind,  from  that  of  inferior  calibre 
and  cultivation.  If  it  were  possible  to  present  a  general  synthetic 
view,  without  a  previous  analysis,  we  would  prefer  it:  for  the  only 
utilitv  of  analysis  is  to  put  us  in  possession  of  synthetic  views. 

There  is  an  error  into  which  we  are  all  apt  to  fall,  in  attempting  to 
scan  the  moral  government  of  the  world.  We  do  not  like  to  be  kept 
in  suspense.  Rather  than  remain  in  suspense  we  will  be  satis^fied 
svith  very  incftrrect  or  partial  views  of  things.  There  is  nothing 
m-.re  uncomfortable  than  a  state  of  suspense  upon  any  subject  which 
interests  us.  Our  views  are  always  partial  at  best,  but  much  more 
so  when  we  have  not  put  ourselves  to  the  trouble  to  analyze,  with 
patience,  the  whole  data  presented. 
^  ^Vhen  I  hear  persons  cavilling  at  the  present  state  of  things,  and 
objecting  to  matters  which  they  do  not  understand,  I  figure  to  myself 
a  person  stationed  in  a  small  room,  say  ten  feet  square,  before  which 
ispns.-^ing  c/>utinuall5'amap  ten  thousand  square  miles  in  extent;  ten 
f  >et  of  which  only,  at  a  time,  can  be  seen  through  an  opening  in  one 
s'de.  In  this  small  room  he  &its  and  peruses  this  niaj)  for  seventy 
years.  For  many  weeks  at  a  time  he  sees  nothing  but  irrimense 
oceans  of  water;  then  apparently  bountUciJS  ft^resl?;  then  prodigious 

VOL.   II.  8 


so  DEBATE. 

rhains  of  mountains;  then  deserts,  flats,  wastes,  and  wildernesses 
Here  and  there  a  succession  of  beautiful  country  passes  before  his 
eyes.  After  contemplating  this  map  for  seventy  years,  he  exclaims, 
What  an  irrational,  ill  conducted,  and  incongruous  looking  thing  is 
this!  I  have  seen  forests,  deserts,  and  oceans,  interspersed  here 
and  there  with  some  small  specks  of  beautiful  country.  I  must  con- 
clude that  the  Creator  of  this  planet  was  either  unwise  or  not  benevo- 
lent. But,  suppose,  that  on  a  sudden  the  walls  of  his  cottage  fell 
down,  and  his  vision  was  enlarged  and  strengthened  so  as  to  compre- 
hend, in  one  glance,  the  whole  sweep  of  ten  thousand  square  miles; 
what  a  wonderful  revolution  would  he  undergo !  Infinite  wisdom  and 
design  now  appear,  where  before  he  saw  nothing  but  confusion  and 
deformity.  So  it  is  with  him  who  sits  judging  on  the  moral  govern- 
ment of  the  world. 

We  have  but  a  small  part  of  the  picture  before  us,  Paul  explains 
the  whole  of  it.  He  teaches  us  that  this  world  is,  in  the  moral  empire, 
what  it  is  in  the  natural — a  part  of  a  great  whole.  When  si)eakiug  of 
all  the  irregularities  in  human  lot,  and  all  the  diversities  in  the  divine 
government  in  the  different  ages  of  the  world,  Patiiarchal,  Jewish, 
and  Christian,  he  teaches  us  that  the  whole  of  this  arrangement  is 
subordinate  to  another  state  of  things,  having  relation  to  the  whole 
rational  universe.  All  this  is  done,  said  he,  that  now  unto  the 
thrones,  principalities,  and  powers,  in  the  heavenly  regions,  might 
he  exhibited,  by  the  christian  scheme,  the  manifold  wisdom  of  God, 
There  are  various  grades  of  intelligent  beings,  who,  in  their  differ- 
capacities,  and  according  to  their  different  situations  and  relations, 
are  contemplating  this  scene  of  things;  and  from  these  volumes  of 
human  nature  the  divine  character  is  continually  developing  itself  to 
their  view. 

Yes,  tny  friends,  your  various  lots,  capacities,  and  opportunities; 
and  your  respective  behaviour  under  these  varieties,  with  the  divine 
economy  over  you,  are  furnishing  new  essays  to  be  read  in  other 
worlds.  You  are  all  but  different  letters;  some  capital,  some  small 
letters,  some  mere  abbreviations,  commas,  semicolons,  colons,  peri- 
ods, notes  of  admiration,  notes  of  interrogation,  and  dashes;  all 
making  sense  when  wisely  combined — But  when  jumbled  together, 
or  separated,  you  are  unintelligible  and  uninstructive  to  yourselves 
and  all  other  intelligent  beings.  Angels  read  men,  and  by  and  by 
men  will  read  angels,  to  learn  the  Deity.  Jn  the  rational  deliglits  and 
cnteriainments  of  heaven  you  and  they  will  read  each  other.  Cabriel 
will  tell  you  what  were  his  emotions  when  first  he  saw  the  sim  open 
his  eyes  and  smile  upon  the  new  born  earth;  what  he  thought  when 
he  shut  up  Noah  in  the  ark  and  opened  the  windtnvs  of  heaven  and 
the  fountains  of  the  deep.  Yes,  Uaphaet  will  tell  you  with  what 
astonishment  he  saw  Eve  j)ut  forth  her  hand  to  thg  tree  d  knowledge 
of  good  and  evil.  Gabriel  v/ill  relate  his  joy  when  he  saw  tlie  rain- 
bow of  peace  span  the  vault  of  heaven  in  token  of  no  more  deluge. 
He  will  give  vou  to  know  what  were  his  emotions  when  sent  to  salute 
iho  mother  of  our  Lord;  and  all  the  multitude  v.ill  rehearse  the  sons 


DEBATE  W 

'."iiey  sang  the  niiiht  they  visited  the  shopherds  of  Bethlehem.  In 
t!irn  you  will  tell  "them  your  first  thoughts  of  God  and  his  love;  your 
own  feelings  as  sinners;  the  agonies  of  sorrow  and  grief  \vhi('h  once 
yon  felt;  and  how  you  met  the  king  of  terrors.  Then  will  all  the 
shades  in  the  picture  appear  to  proper  advanfige,  and  the  seraphim 
and  char;ihim  v/ith  their  wings  no  more  will  hide  their  faces  from  man, 
.Vll  hapjiiness,  rational,  human,  or  angelic  happiness,  springs  from 
the  knowledge  of  God.  As  it  is  noNv  eternal  life,  po  it  will  then  be 
eternal  Iiappiness  to  know  thee  the  only  true  God^  and  Jesus  the  Mes- 
siah, thv  Apostle. 

A  veil  is  yet  on  the  face  of  Mosc?,  and,  indeed,  on  the  face  ot] 
many  of  the  conspicuous  characters  of  antiquity,  in  the  views  ot 
many  of  our  sectarian  dogmatists.  Some  think  that  Ahrahnm,  Isaac, 
and  Jacob,  were  called,  chosen,  and  elected^  for  their  own  sakes. 
They  seem  not  yet  to  have  learned  this  important  lesson,  that  there 
never  has  as  yet  been  one  huinan  being  selected  by  the  Almighty  for 
his  own  sake*  if  it  were  necessary  that  the  Messiah  should  enter 
our  world,  it  was  necessary  that  Abraham,  Isaac,  Jacob,  Moses, 
Aaron,  David,  Daniel,  and  a  thousand  other:s,  should  have  been 
selected  from  the  fomily  of  man,  and  discriminated  by  the  Great 
King  as  they  v.ere.  On  this  one  principle  the  religions  of  the  Jews 
and  Christians  are  altogether  reconcileable.  They  mutually  explain 
each  other.  They  aie  but  the  portico  and  holy  place,  leading  to  the 
holiest  of  all. 

The  calling  and  congregating  of  the  Jews  were  for  the  same  intent', 
and  as  relative  to  the  general  good  of  all  nations  as  was  the  calling  of 
Abraham,  or  the  first  promise  of  a  Redeemer  to  the  human  race. 
They  must  be  p;it  under  a  special  arrangement  for  developing  the 
divine  character  and  government,  and  for  giving  us  a  few  lessons  upon 
human  nature  which  never  could  have  been  taught  by  any  other 
means. 

What  does  the  Lord  say  concerning  Pharaoh?  "I  have  raised  thee 
up  for  this  purpose  that  in  your  history  and  mv  government  over  you, 
siy  name  might  be  known  through  oil  the  earth."  The  localities  and 
^symbols  of  the  Jewish  religion  made  it  entirely  subordinate  to  the 
christian;  but  the  genius  and  spirit  of  the  latter  is  universal,  or  adapt' 
ed  to  the  whole  human  family  irrespective  of  all  localities.  But  this 
only  by  the  way.  My  remarks  upoii  the  apostacy  gave  rise  to  this 
disquisition,  or  rather  an  objection  which  we  saw  rising  in  the  faces 
of  some,  constrained  me  to  take  this  course,  and  to  attempt  to  give 
some  general  hints  which  I  trust  may  repress  that  restive  spirit  of 
scepticism,  which,  like  the  demoniiic  among  the  tombs,  is  cutting 
itself  to  pieces  when  pretending  to  forsake  the  haunts  of  the  living 
for  its  own  safety. 

In  one  sentence,  it  appears  to  be  a  law  of  human  nature  that  man 
can  only  be  developed  and  brought  into  proper  circumstances  to  please 
himself,  by  what  we  call  experience.  You  may  not  be  able  to  account 
for  it,  but  so  it  is,  that  man  must  be  taught  by  experience.  I  think 
W€  will  all  agree  in  this,  that  if  Adam  and  Eve  could  have  had,  whij^ 


SS  DEBATE. 

in  Eden,  the  experience  wliich  they  obtained  after  their  exile.  a)';a 
which  the  world  no^v  presents,  they  never  could  have  been  induced  to 
tiste  the  forbidden  tree.  Every  revolution  of  the  earth,  and  all  the 
incidents  recorded  in  human  history,  are  but  so  many  preparations 
((>r  the  introduction  of  that  last  and  most  perfect  state  of  aociety  on 
earth  called  the  Millcnnhim.  First  we  have  the  germ,  then  the  blades 
then  the  stem,  then  the  leaves,  then  the  blossoms,  and  last  of  all  the 
fruit.     Therefore,  as  Paul  said,  the  apostacy  came  first. 

The  mystery  of  iniquity  early  began  to  work.  She  made  mysteries 
of  plain  facts,  that  she  might  work  out  her  own  delusions.  She  it  was 
that  loved  mysteries,  that  paralysed  the  energies  of  the  Christian  spir- 
it, and  inundated  the  world  with  all  the  superstitions,  fables,  coun- 
terfeit gospels,  and  all  the  follies  of  Pagunism  in  a  new  garb.  These 
found  many  admirers  among  the  doating  philosophists  of  Asia;  and 
thus,  by  degrees,  the  lights  of  heaven  were  extinguished,  or  put  under 
?he  bushel  of  these  abominable,  delusive  nlysteries,  until  a  long, 
dark,  and  drcaiy  night  of  superstition  besotted  the  world.  These 
dark  ages  hate  sent  them  down  to  our  times,  and  betjueathed  a  legacy 
which  lias  impoverisJied  rather  than  enriched  the  legatees.  That 
man  docs  not  breathe  whose  mind  is  purified  from  all  the  influences 
t)f  the  night  of  superstition,  which  has  so  long  obscured  the  light  of 
tlic  Sun  of  Righteousness. 

Great  and  noble  efforts  have  been  made;  but  they  ended  in  specu- 
lations; and  sects  and  parties,  built  upon  metaphysical  hair-splittings, 
Jiave  long  been  the  order  of  the  day.  These  speculations  are  turning 
grey  with  age;  and  a  religion  pure  and  social,  springing  from  tlie 
ineanitig  of  gospel  facts,  will  swn  triumph  on  all  the  speculations  of 
the  day. 

All  the  Bible  critics,  and  even  the  commentators  themselves,  agree, 
that  Babylon  must  soon  fall,  like  a  mill-stone  into  the  sea,  never  to 
oinergcj  and  that  her  catastrophe  will  be'succeeded  by  the  millennial 
order  of  society.  She  shall  be  visited  with  the  calamities  of  Egypt, 
Sodom,  and  Jerusalem  combined;  for  she  has  combined  within'her 
ilominions  the  enormities  of  the  three:  The  lilthiness  of  Sodom;  the 
tyranny  of  Egypt,  and  the  persecuting  spirit  of  .Jerusalem. 

Had  not  tills  detection  been  clearly  arraigried  before  me,  and  pre- 
dicted by  the  Apostle  Paul  himself — had  he  not  told  us  that  under  the 
form  of  godliness,  all  the  vices  of  the  world  would  be  arraigned — that 
•'sclt-lovers,  money-lovers,  proud,  defliipers,  disobedient  to  parents, 
'mgrateful,  unholy,  without  natural  aflection,  covenant  or  bargain 
Di-eakers,  slanderers,  incontinent,  fierce  persons,  without  any  love  to 
:'<ood  men,  betrayers,  headstrong,  puffed  up,  lovers  of  pleasure  more 
>hnn  lovers  of  God;  having  a  form  of  godliness,  but  denying  the  pow- 
jr  it."  I  say,  had  lie  not  taught  us  to  expect  such  characters  to  creep 
tnto  the  church,  I  would  have  been  prepared  to  join  with  Mr.  Owen 
in  ojjposing  the  religions  of  the  world.  But  when  I  began  to  reason,  I 
was  taught  to  distinguish  a  thing  from  the  abuse  of  it;  and  never  to 
condemn  any  thing  until  I  was  fully  acquainted  with  it.  I  see  that 
the  apostacy  which  yet  exists,  is  as  clearly  foretold  as  was  the  birth 


DEBATE.  89 

of  Christ  ;^and  why  should  the  accomplishment  of  one  prediction  con- 
lirm  my  faith,  and  the  accomplishment  of  another  weaken  it! 

But  this  defection  is  not  only  foretold  literally,  but  symbolized  by 
John  in  the  Apocalypse,  under  such  combinations,  and  under  such  fig- 
ures as  are  well  calculated  to  inspire  us  with  a  horrible  idea  of  it.  Do 
not  be  alarmed,  my  friends,  at  my  naming  the  Apocalypse.  This 
book  is  not  so  unintelligible  as  you  have  been  taught  to  think.  But  I 
am  not  going  into  an  analysis  of  it.  I  will  only  trace  one  idea  which 
runs  thiough  it;  and  tlien  I  will  be  done  with  the  apostacy. 

John,  you  remember,  lived  to  be  an  old  man — he  survived  the  de- 
struction of  Jerusalem  about  thirty  years.  He  saw  antichrists  begin- 
ning to  show  their  faces,  and  was  alarmed  at  the  sight.  He  was  ex- 
iled to  Patmos  for  the  testimony  he  gave  of  Jesus ;  and  while  there, 
viewing  with  anguish,  the  apostacy  beginning,  it  pleased  the  Lord, 
who  had,  while  on  the  earth,  honored  this  disciple  Avith  so  many  to- 
kens of  his  love,  to  confer  upon  him  another  signal  pledge.  He 
cheered  the  heart  of  the  old  apostle  by  promising  him  a  view  of  the 
future  fortunes  of  the  church.  After  inditing  seven  letters  to  the  sev- 
en congregations  in  Asia,  he  presents  him  with  this  astonishing  vis- 
ion: A  window,  as  it  were,  is  opened  in  heaven,  and  a  scroll,  in  the 
hand-writing  of  an  angel,  arrests  his  attention.  This  parchment 
written  within  and  without,  and  sealed  with  seven  seals,  is  raised  aloft 
in  the  hand  of  an  angel ;  and  a  challenge  is  given  to  all  the  inhabit- 
ants of  heaven,  earth,  and  sea,  to  take  and  open  the  book.  All  was 
silent — John  wept. — Why  did  he  weep?  Because  he  knew  the  future 
fortunes  of  the  church  were  written  there,  sealed  up  from  all  the  liv- 
ing, and  no  one  appeared  able  to  open  the  seals  and  disclose  the  se- 
crets. These  he  wished  to  know  above  every  thing  in  the  world — 
therefore  he  wept  bitterly. 

At  length  the  Lion  of  the  tribe  of  Judah  comes  foi-M-ard  and  takes 
the  scroll,  and  prepares  to  open  the  seals — Universal  joy  is  every 
where  diffused,  and  John  dries  up  his  tears.  The  first  seal  is  broken, 
and  the  scroll  once  unrolled :  "Come  and  sec,'"  a  mighty  angel  pro- 
claims. John  heai'd ;  looked,  and  beheld  "a  white  horse  and  on  him 
sat  a  king,  wearing  one  crown,  with  a  bow  and  a  quiver  full  of  ar- 
rows." He  rides  off.  Instructive  emblem  of  the  liord  beginning  to 
subdue  the  nations  to  the  obedience  of  faith.  I  will  not  detain  you 
with  a  notice  of  all  the  seals.  They  are  all  opened — seven  trumpets 
are  blown  when  the  seventh  seal  is  opened,  and  seven  vials  are  ponred 
out  in  judgments  upon  the  inhabitants  of  the  earth.  The  intermediate 
seals,  trumpets,  and  vials,  symbolize  the  events  of  one  thousand  two 
hundred  and  forty  years;  or  more  fully  all  the  events  since  the  Pa- 
gan persecutions,  down  to  ourov/n  times. 

But  at  the  close  of  the  dilTerent  acts  of  this  great  drama,  John  sees 
the  same  ])ersou  he  formerly  saw,  mounted  on  a  M'hite  horscj, 
followed  by  all  the  annies  of  heaven,  mounted  on  white  liorses;  he 
had  now  upon  his  head  many  crowns,  and  he  was  clothed  with  a  ves 
turo  dyed  with  hlood,  emblem  of  his  conquests ;  and  he  had  now,  from 
the  number  of  his  conquests,  obtained  all  the  crowns  of  the  kingdoms 
VOL.  II,  8* 


CO  DEBATE, 

of  the  earth,  and  had  a  name  written  which  no  one  understood  but 
himself,  and  upon  his  vesture  and  on  his  thigh  was  written  in  brilliant 
capitals,  "KING  OF  KJNGS  AND  LORD  OF  LORDS."  So  that 
the  termination  of  the  vision  of  the  seals,  trumpets,  and  vials,  places 
the  Lord  Jesus  before  us,  as  having  subdued  all  the  nations  of  the 
world  to  the  obedience  of  faith.  This  is  the  animating  view  which 
the  Lord  gave  John,  and  through  him  has  communicated  to  all  nations 
of  the  earth,  who  consult  these  divine  oracles.  We  rejoice  to  know 
that  this  period  is  nigh  at  hand,  when  the  knowledge  of  the  Lord 
shall  cover  the  whole  earth  as  the  waters  cover  the  channel  of  the  sea. 
The  world,  I  mean,  the  christian  communities,  are  tired  of  sectaViau- 
ism;  light  is  rapidly  progressing;  the  true  nature  of  the  Christian  in- 
stitution is  beginning  to  be  understood,  and  all  the  signs  of  the  times 
indicate  the  approach,  the  near  approach,  of  this  happy  era. 

Yqu  have,  my  friends,  in  the  preceding  hints,  a  solution  of  all  the 
diniculties  which  can  be  proposed  upon  the  past  or  present  order  of 
society; — an  explanation  of  all  the  dark  specks  which  appear  upon 
the  moral  map  of  the  world.  My  object  was  not  to  unfold  the  prophe- 
cies, but  to  give  you  a  few  hints  upon  the  grand  outlines,  and  to  afford 
sufficient  data  evincive  that  the  authors  or  writers  of  the  New  Testa- 
ment were  most  certainly  under  the  guidance  of  that  omniscient  one 
to  whom  the  end  of  all  things  is  as  open  and  manifest  as  the  beginnings 
To  suppose  that  all  these  predictions  found  in  both  Testaments,  first, 
concerning  the  fates  of  the  mighty  empires  of  the  Pagan  world;  next, 
concerning  the  character,  coming,  and  kingdom  of  Jesus  Christ; 
then,  concerning  the  fates  of  his  religion,  and  the  fortunes  of  all  tho 
.superstitions  in  the  world;  I  say,  to  suppose  that  all  these  pre- 
dictions are  mere  guesses, or  conjectures;  or  that  they  were  written 
after  the  events  transpired,  or  never  written  at  all,  by  the  persons 
whose  names  they  bear,  are  suppositions,  assertions,  or  what  you  please 
tx)  call  them,  at  war  with  all  the  literature  of  the  world,  with  universal 
experience,  with  the  common  sense  of  mankind,  and  with  the  events 
which  are  now  transpiring  in  the  world.  Such  a  supposition  no  ra- 
nonal  mind  can  entertain;  and  we  may  say  further,  that  neither  Mr. 
Owen,nor  any  other  person,  will  venture  to  examine  or  attempt  to 
refute  the  argument  derived  from  this  source.  It  stands  now,  as  'it 
stood  two  thousand  years  ago,  a  document  which  defied  criticisip, 
which,  with  but  half  the  light  which  New  Testanrent  prophecy  has 
accumulated,  convinced  every  man  who  had  the  patience  and  the 
honesty  to  examine  it;  and  which,  by  the  gradual  and  constant  con> 
pletion  of  the  unfulfilled  predictions,  is  designed  one  day  to  prostrate 
all  the  inikicKty  upon  the  face  of  the  earth. 

We  prornised  you  some  remarks  upon  the  genius  and  tendency  of 
the  Christian  reli<rion,  and  also  some  strictures  upon  the  Social 
System.  These  will  require  another  day.  Lideed,  my  respected 
auditors,  I  have  much  reason  to  admire  your  patience  and  the  deep 
mterest  you  have  taken  in  this  discussion.  It  proves  that  you  arc 
alive  to  tlie  great  importance  of  the  subject.  The  good  order  and 
decorum  which  have  been  cxjiibited  by  this  assembly,  on  this  occur. 


DEBATE.  91 

slon,  have  never  been  surpassed,  I  presume,  by  any  congregation, 
on  any  occasion.  I  am  unwillia^  to  trespass  upon  your  patience,  or 
farther  to  exhaust  my  own  strength,  already  far  spent ;  but  when  I 
reflect  upon  the  immense  importance  of  the  subject,  I  should  think 
thatt  was  sinning  against  the  best  cause  in  the  world,  and  was  want- 
ing  in  benevolence  to  my  conteniporariee,  were  I  not  to  attend  to  the 
subjects  proposed.  For  although  the  evidence  which  has  been  de- 
duced, from  any  one  of  the-topics  introduced,  is  sufficient  to  establish 
the  truth  of  our  religion  to  the  honest  inquirer,  as  we  judge ;  and  you 
must  see,  I  think,  by  this  time,  that  it  is- more  than  my  friend,  Mr, 
Owen,  can  refute ;  yet  being  conscious  that  each  argument  in  the 
series  confirms  all  the  rest,  and  that,  without  the  topics  proposed,  the 
evidence  would  be  incomplete,  I  must  therefore,  my  friends,  beg 
your  attendance  another  day.  Not,  indeed,  for  the  sake  of  carry  ing 
a  point,  nor  for  the  pride  of  victory ;  for  well  I  know,  that  the  evidences 
of  Christianity  have  been  triumphantly  established  long  ago.  It  was 
my  intention,  from  the  commencement,  that  all  the  documents  relied 
on  in  conducting  this  controversy  should  go  to  the  public  in  a  perma- 
nent form :  such  also  has  been  the  intention  of  my  opponent.  We  are 
constrained  to  think  that  he  is  actuated  by  a  noble  benevolence, 
though  sadly  mistaken  in  his  views.  But  that  our  cotemporaries  may 
have  the  advantage  of  all  the  lights  that  the  present  controversy  can 
elicit  from  a  new  exhibition  of  a  part  of  the  magazine  in  the  christian 
treasury,  we  wish  to  be  favored  with  your  attendance  another  day. 
Will  the  Moderators  please  to  signify  whether  they  will  honor  us  with 
rheir  presence  on  Monday  next  at  the  usual  hour? 

[Chairman  rises  and  saith — The  Moderators  will  do  so  if  circtm- 
stances  permit.] 

[Mr.  Campbell  cannot  say  whether  he  will  be  able  to  conclude  in 
the  forenoon  on  Monday.] 

[Mr.  Campbell  has  agreed  to  deliver  a  discourse  in  this  meeting' 
^ouse  to-morrow,  at  11  o'clock.] 

Adjourned  till  Monday  morning. 

Monday  vwrning,  April20th,  9 o'^clocTc,  A.  M. 
Mr.  Campbell  rises. 

Mr.  Chairman — I  have  just  now  found  on  my  desk  a  few  questions 
'tS-om  Bome  unknown  hand,  which,  I  suppose,  have  been  presented  to 
me  from  my  own  invitations  given  during  the  discussion.  As  these 
(Questions  bear  upon  our  discusgion,  I  beg  leave  to  give  a  brief  answer. 

The  first  is,  Are  the  books  composing  the  Old  and  Nerc  Testaments 
(he  only  hooks  of  divine  authority  in  the  world? 

I  answer  positively.  Yes.  1  have  already  said,  that  the  books  com- 
posing the  two  Testaments,  contain  more  than  what  is  properly  called 
a  Divine  Revelation.  They  contain  much  history  which  con,  with  no 
propriety,  be  called  a  Divine  Revelation,  for  example,  the  history  of 
the  deluge — the  confusion  of  human  language — the  dispersion  of  the 
human  family — the  biography  of  the  patriarchs,  judges,  and  kings  of 
Israd^ — ♦he  chrocicie$  of  Judah  and  Israel.    All  the  things  recorded 


r>2  DEBATE 

in  these  sections  were  krtown  before  wnlten,  and  therefore  could  noi 
be  REVEi,ATi<)>-3.  But  it  was  nectssary  that  these  important  facts, 
because  of  their  intimate  connexion  with  the  people  to  whom  Divine 
Revelations  were  made,  should  be  recorded  and  divinely  authenti- 
cated. Hence  the  Pentateuch  in  addition  to  all  the  revelations  which 
it  contain^,  presents  us  with  a  historic  record  of  the  first  ages  of  the 
world  divinely  authenticated. 

The  question  concerning  the  nature  of  inspiration,  whether  (for 
instance)  original  ideas  were  always  suggested  to  the  writer,  or  whe- 
ther the  ideas  sometimes  communicated  were  only  a  mere  revives- 
cence  of  former  impressions,  is  one  that  has  been  ably  discussed. 
However  this  question  may  be  decided,  it  affects  not  the  question 
before  us.  The  Holy  Spirit,  promised  to  the  apostles,  was  to  do  one 
of  two  things — either  to  suggest  things  entirely  new,  or  to  bring  al! 
things  to  their  remembrance  which  they  had  seen  or  heard.  This 
was  done.  The  writings  of  the  apostles  and  of  the  prophets  are 
authentic  histories  written  under  the  guidance  of  the  Spirit  of  God; 
or  they  are  immediate  and  direct  revelations  of  matters  inaccessible 
to  mortal  man. 

Query  2. — What  credit  is  due  to  the  books  in  the  Old  Testamcrti^ 
ealled  the  ATocnYPn A 2 

Let  it  be  observed  that  there  were  many  other  authentic  and  true 
narratives  and  documents  among  the  Jews,  as  there  are  among  the 
Christians,  besides  the  sacred  writings  of  the  prophets  and  apostles. 
But  it  it  was  not  necessary  to  have  under  the  divine  patronage  various 
liistories  by  various  authors  upon  the  same  subjects.  It  would  have 
greatly  increased  the  natural  and  necessary  labors  of  life  had  all  thes€? 
records  been  preserved  and  collected  into  a  set  of  volumes,  and  the 
reading  of  them  all  made  necessary  to  understand  either  the  scheme 
of  divine  government  or  of  man's  redemption.  But  to  enable  us  to 
acquire  all  that  is  necessary  to  be  known,  certain  books  have  been 
preserved  by  the  divine  authority.  The  Apocrypha,  at  least  some 
books  of  it,  contain  a  true  history;  but  it  does  not  claim  to  be  a 
Divine  Revelation.  We  receive  the  records  of  Philo  and  Josephus, 
and  many  of  the  primitive  christian  writers  as  credible  narratives  of 
their  own  times;  and  as  far  as  they  treat  of  times  immediately  subse- 
quent to  the  apostolic  age,  they  may  be  c.illed  the  Apocrypha  of  the 
New  Testament.  All  tliese  writings  may  be,  and  most  of  them  are^ 
certainly  credible  and  authentic  works;  but  they  constitute  no  part, 
of  either  religion,  and  make  no  such  claims  upon  us. 

Query  3. — How  are  we  to  ascertain  the  authorship  of  Job,  some 
parts  of  the  book  of  Deuteronomy,  such  as  the  death  and  burial  of 
Moses,  ike  authorship  o^  the  Epistle  to  theHchreics?  S^c. 

It  is  not  necessary  tnat  v/e  should  be  able  to  prove  the  authorship- 
of  every  particular  piece  composing  the  Old  and  New  Testament  to. 
prove  their  authenticity*     The  book  of  Job,  for  instance,  has  nd 

•Bishop  Watson,  in  his  Apology  for  the  Bible,  in  reply  to  Thomas  Paine,  on 
the  subject  of  tliese  anonymous  parts  of  the  Old  Testament,  very  pertinently 
remarks  as  follows,  p.  50,  51,  52:— 


DEBATE.  93 

juime  uftached  to  it,  nor  circumstances  mentioned  in  it,  which  coiild 
decide  the  author  of  it.  Whctlier  it  was  written  by  Ezra,  Nehemiah, 
or  any  Jew  i&h  prophet,  perhaps,  could  not  now  be  decided.  My  belief 
in  the  authenticity  and  authority  of  this  book,  and  all  anonymous 
jjarts  of  the  Old  Testament,  is  founded  upon  the  following  basis. 
Th3  .Jewish  scribes  received  them — the  whole  Jewish  nation  received 
them — their  own  internal  evidence  attests  their  pretensions — and, 
above  all,  they  were  quoted  as  genuine,  and  approbated  as  parts  of 
the  sacred  records  and  revelations,  by  Jesus  Christ,  or  his  apostles, 
concerning  whose  inspiration  and  certain  knowledge  of  the  character 
of  these  works  we  cannot  entertain  a  rational  doubt. 

Concerning  the  question  about  the  burial  of  Moses,  and  other  such 
additions  made  to  some  books  in  the  Old  Testament,  they  proceed 
li-om  inattention  to  the  contents  of  the  volume.  Joshua  wrote  some 
additions  to  the  books  of  Moses,  called  Hhelmo of  God ;''"'  and  that  he, 
or  Ezra,  or  some  of  the  distinguished  guardians  of  these  sacred  re- 
cords, should  have  added  the  deaths  or  other  posthumous  circumstan- 
ces belonging  to  the  history  of  these  great  prophets,  is  inferrable  from 
this  fact  just  now  stated.     Joshua  says  he  wrote  some  additions  to 


"Having  finished  your  objections  to  the  genuineness  of  the  books  of  Moses, 
you  proceed  to  yoar  remaits  on  the  book  of  Joshua;  and  from  its  internal  evi- 
dence, you  endeavor  to  prove,  that  this  book  was  not  written  by  Joshua — 
What  then?  What  is  your  conclusion'' — "That  it  is  anonymous,  and  without 
authority."— Stop  a  little;  your  conclusion  is  not  connected  with  your  premises; 
your  friend  Euclid  would  have  been  ashamed  of  it.  "Anonymous,  and  there- 
fore without  authority!"  I  have  noticed  this  solecism  before;  but  as  you  fre- 
quently  bring  it  forward,  and,  indeed,  your  book  stands  much  in  need  of  it,  I 
will  submit  to  your  consideration  another  observation  on  the  subject.  The  book 
called  Fleta  is  anonymous;  but  it  is  not  on  that  account  without  authority.  — 
Domesday  book  is  anonymous,  and  was  written  above  seven  hundred  years  ago; 
yet  our  courts  of  law  do  not  hold  it  to  be  without  authority,  as  to  the  facts  related 
in  it.  Yes,  you  will  say,  but  this  book  has  been  preserved  with  singular  care 
among  the  records  of  the  nation.  And  who  told  you  that  the  Jews  had  no 
records,  or  that  they  did  not  preserve  them  with  singular  care?  Josephus  says 
•the  contrary:  and,  in  the  Bible  itself,  an  appeal  is  made  to  many  books,  which 
have  perished :  such  as  the  book  of  Jasher,  the  book  of  Nathan,  of  Abijah, 
of  Iddo,  of  Jehu,  of  natural  history  by  Solomon,  of  the  acts  of  Manasseh, 
and  others  which  might  be  mentioned.  If  any  one,  liaving  access  to  the  journals 
of  the  Lords  and  Commons,  to  the  books  of  the  treasury,  war  office,  privy 
council,  and  other  public  documents,  should  at  this  day  write  a  history  of  the 
reigns  of  George  the  first  and  second,  and  should  publish  it  without  his  narae, 
would  any  man,  three  or  four  hundreds  or  thousands  of  years  hence,  question 
the  authority  of  that  book,  when  he  knew  that  the  whole  British  nation  had  re- 
ceived it  as  an  authentic  book  from  the  time  of  its  first  publication  to  the  age  ii\ 
which  he  lived }  This  supposition  is  in  point.  The  books  of  the  Old  Testament 
were  composed  from  the  records  of  the  Jewish  nation,  and  they  have  bt- en  re- 
ceived as  true  by  that  nation,  from  the  time  in  which  they  were  written  to  the 
present  day.  Dodsley's  Annual  Register  is  an  anonymous  book;  we  only  know 
the  name  of  its  editor;  the  New  Annual  Register  is  an  anonymous  book;  the  Re» 
views  are  anonymous  books;  but  do  we,  or  will  our  posterity,  esteem  these 
books  of  no  authority?  On  the  contrary,  they  are  admitted  at  present,  and 
will  i>e  re^eivd  in  after  ages,  as  authoritative  records  of  the  civil,  military,  and 
literary  history  of  England  and  of  Europe,  So  little  foundation  is  there  for  ovu> 
being  sturlled  by  your  assertior.j  "It  is  ancnynsoiis  and  without  authority," 


94  DEBATE. 

*Hhe  Bool-  of  the  Lav  of  Gnd,'>'>  a  name  applied  to  the  bocks  ot"'I\!o«&.s: 
It  is  in  the'stvln  of  Ces;u's  commcntiiries  expressed  in  the  third  per- 
son— "So  Jo^!h^Ia  made  n  covenant  with  the  people  that  day,  ixnd  set 
them  a  statute  and  an  ordinance  in  Shechem;  and  Joshua  Wrote  these 
words  in  the  hook  of  the  lair  of  God.'''' 

Rc^pectin^.tlio  letter  to  the  Hebrews,  although  not  having  directly 
fhe  authority  of  Paul's  name,  it  proves  itself  to  be  his  work.  It  con- 
tains rertairi  direct  allusions  to  Pavd's  labors,  and  he  speaks  of  himself 
in  such  a  style,  and  with  such  references  to  circumstances  in  which 
he  was  a  party,  as  to  render  it  certain  that  he  is  the  v/riter.  A  person 
mav  introduce  himself  by  a  periphrasis,  or  circumlocution,  without 
directly  naming  himself.  Thus  Paul  introduces  himself  to  the  He- 
brews to  avoid  encounterinc:  a  prejudice  existing  against  him  in  the 
minds  of  the  unbelieving  Jews,  for  whose  benefit,  as  well  as  that  of 
the  believing  Jews,  he  designed  this  letter." 

Touching  the  authorship  of  these  writings,  although  I  think  we  have 
•already  si;!t"ciently  established  this  matter,  I  would  remark,  that,  of 
?he  apostles'  letters,  the  autographs  thfinBeUes,  as  well  as  many  ex- 
trinsic circum.stances,  decided  their  pretensions.  Paul's  name,  written 
by  his  own  hand,  after  his  amanuensis  had  written  an  epistle,  was 
udded  to  such  of  them  r.s  were  not  wholly  written  by  himself.  The 
I'-ongregations  or  individuals  to  whom  they  were  addressed,  some  of 
whom  were  so  addressed  as  to  have  provoked  them  to  have  rejected 
the  lettei's  if  they  had  dared,  were  the  best  judges  of  the  authenlicity 
of  these  writings;  and  the  fact  of  their  having  been  received  as  such, 
by  these  congregations,  P-lone,  had  we  no  other  proof,  amounts  to  the 
whole  evidence  we  have  in  proof  of  the  authorship  of  the  most  popular 
works  of  Greece  and  Rome.  If  these  writings  had  not  been  the  pro- 
ductions of  their  reputed  authors,  or  if  such  of  them  as  are  anonymous 
hid  not  been  known  to  have  been  the  works  of  well  attested  authors 
by  their  cotemnoraries,  manv  would  have  been  proud  to  have  claim- 
ed them  as  their  own.  I  do  not  know  what  human  being  would  not 
have  been  proud  to  have  been  the  author  of  the  book  of  Job,  or  the 
letter  o  the  Hebrews;  and  their  being  anonymous,  yet  received  into 
the  sicrcd  writings,  is  as  valid  proof  of  their  authenticity  as  if  they 
had,  like  the  greater  part  of  both  Testaments,  been  inscribed  with  the 
names  of  their  authors. 

Query  4.  But  we  arc  also  asked,  Are  we  sure  that  vc  hate  the. 
genuine  works  of  these  authors?  Are  there  no  interpolations? 

When  I  hear  of  interpolations  and  contradictions,  I  think  of  the 
Honorable  Soaine  Jenyns,once  a  sceptic.  He  had  concluded  to  pub- 
lish a  work  ajjainst  the  christian  religion;  but  thinking  that  he  ought 
to  he  well  acquainted  with  its  fables  and  absurdities  before  he  ventured 
to  appear  before  the  public,  he  determined  to  make  himself  well  ac- 
Cjuainted  with  the  contents  of  the  book.  But  he  soon  found  good 
reasons  to  reform  his  plan;  and,  instead  of  furnishing  a  work  against 
the  christian  relis;ion,  he  gave  the  world  a  short  and  unanswerable 
treatise  upon  the  truth  and  authenticity  of  it.  This  treatise  on  the 
'*/nfcniaJ  Evidences^  is  written  in  a  iiKisterly  style,  and  with  n  boltfe" 


DEBATE.  ^5 

ness  which  nothing  but  the  assurance  of  faith  could  inspire.  He 
niakes  the  following  bold  assertion  which  many  would  think  is  going 
:oo  far : — 

"Forivwill  venture  to  affirm,  that  if  any  one  could  prove,  what  is 
impossible  to  be  proved,  because  it  is  not  true,  that  there  are  errors  in 
geography,  chronology,  and  philosophy,  in  every  page  of  the  Bible; 
that  the  prophecies  therein  delivered,  are  all  but  fortunate  guesses,  or 
artful  applications,  and  the  miracles  there  recorded,  no  better  than 
legendary  tales :  if  any  one  could  show,  that  these  books  were  never 
Avritten  by  their  pretended  authors,  but  were  posterior  impositions  on 
illiterate  and  credulous  ages,  ail  these  wonderful  discoveries  would 
prove  no  more  than  this,  that  God,  for  reasons  to  us  unknown,  had 
thought  proper  to  permit  a  revelation  by  him  communicated  to  man- 
kind, to  be  mixed  with  their  ignorance,  and  corrupted  by  their  frauds 
from  its  earliest  infancy,  in  the  same  manner  in  which  he  has  visibly 
permitted  it  to  be  mixed,  and  corrupted  from  that  period  to  the  present 
hour.  If  in  these  books,  a  religion,  superior  to  all  human  imagina- 
tion, actually  exists,  it  is  of  no  consequence  to  the  proof  of  its  di- 
vine origin,  by  what  means  it  was  there  introduced,  or  with  what 
human  errors  and  imperfections  it  is  blended.  A  diamond,  though 
found  in  a  bed  of  mud,  is  still  a  diamond,  nor  can  the  dirt,  which 
surrounds  it,  depreciate  its  value  or  destroy  its  lustre." 

All  the  interpolations,  and  different  readings,  though  numerous  as 
Michaeli?,  a  very  learned  German  professor,  makes  them,  countincf 
all  the  miuutia  of  letters  and  points,  do  not  effect  the  character  of  a 
single  fact  recorded  in  the  whole  New  Testament.  Indeed,  men  have 
been  so  much  more  concerned  about  tlie  doctrines  than  the  fads  of 
-scripture,  that  they  are  much  more  alarmed  about  the  omission,  or 
change  of  a  term,  affecting  some  favorite  conclusion  to  which  they 
have  come,  than  about  the  evidence  on  which  the  great  salutary  facts 
are  established.  Hence  has  arisen  the  great  ado  about  interpolations. 
And  if  there  were  ever  any  interpolations  designedly  introduced,  it 
was  for  carrying  some  doctrine  or  theorem,  and  not  for  proving  a 
fact.  Hence  sce])ticshave  nothing  to  fear  from  interpolations  .  But 
a  notice  of  the  dark  ages  here  may  not  be  out  of  place  especially  a3 
most  of  these  different  readings  and  interpolations  occurred  during 
this  dreary  period. 

During  this  period  all  learning  was  locked  up  in  the  dark  cloisters 
and  confined  to  Ihe  gloomy  monasteries  of  papal  superstition.  The 
scriptures,  before  the  art  of  printing,  were  in  the  hands  of  ignorant 
monks  and  nuns,  who  spent  their  lives  in  transcribing  them.  A  ma- 
jority of  tliesc  copyists  did  not  understand  the  language  in  which 
they  wrote  them.  We  have  seen  some  of  these  ancient  manuscript 
copies.  Large  margins  fir  the  purpose  of  notes  and  references  were 
)isually  left  on  tliese  manuscripts.  It  frequently  happpned  that  some 
of  the  copyists,  not  able  to  discriminate  the  marginal  notes  from  the 
text,  transcribed  some  of  the  explanations  into  the  text.  Thisocca- 
t^ioned  various  discrepancies  between  the  copies.  After  the  revival 
of  literature  and  the  Refoi/iiation,  careful  and  exact  comparisons  o-f 


90  DEBATE. 

these  copies  were  made,  and  the  text  was  purged  of  most,  if  not  all, 
these  interpolations.  In  these  numerous  and  careful  revisals  and 
comparisons,  not  only  of  the  copies,  but  of  the  most  ancient  manu- 
scripts, and  the  quotations  f  nmd  in  the  works  of  the  primitive  fathers, 
-almost  every  thing  of  a  doubtful  character,  even  to  the  very  expletives, 
were  rejected.  We  have  most  unquestionably  the  most  exact  and 
faithful  representation  of  the  prototype  of  this  volume  than  we  have 
of  any  other  book  in  thenvorld.  It  would  be  impossible  to  interpolate 
the  sacred  text  now,  because  of  the  rival  sects.  The  same  difhculty 
existed  always,  almost  from  the  beginning;  excepting  that  the  inven- 
tion of  printing  and  the  multiplication  of  copies  consequent  thereupon, 
have  imposed  more  insuperable  barriers  in  the  way  of  such  liberties, 
than  existed  before.  But  when  we  take  into  view  the  veneration  of 
«ven  the  most  ignorant  ages  lor  these  writings,  and  the  tremendous 
awe  inspired  from  the  sanctions  found  at  the  close  of  the  volume,  to- 
gether with  sectarian  jealousy,  no  work  has  been  so  much  guarded 
against  corruption.  And  a  greater  proof  we  cannot  have  of  the  truth 
of  these  remarks  than  the  fact  that  the  church  of  Rome,  in  which 
most  of  the  copies  now  extant  were  found,  the  corruptions  of  which 
are  so  clearly  pointed  out  and  condemned  in  the  Epistles,  have  for 
ages  transcribed  the  predictions,  expositions,  and  censures  pronoun- 
ced upon  herself,  and  handed  to  the  Reformers  the  sacred  text  to  con- 
demn and  expose  her  own  abuses. 

Query  5 — How  is  it  that  St.  Matthew  says,  in  a  certain  place,  It 
was  prophesied  hy  the  Prophet  Jeremiah,  and  no  such  a  prophecy  is 
found  in  Jeremiah,  hut  in  Zechariah  ? 

To  this  we  reply  that  the  divisions  which  now  obtain  in  both  the 
Old  Testament  and  the  New  are  of  modern  origin.  Cardinal  Cairo, 
in  the  twelfth  century,  divided  the  scriptures  of  the  New  Testament 
into  chapters;  and  Robert  Stephens,  in  the  sixteenth  century,  divided 
them  into  verses.  These  distributions  uere  made  to  facilitate  refer- 
ences to  these  writings,  but  in  thousands  of  instances  they  have  ob- 
scm-cd  the  sense  of  them. 

The  Jews  divided  all  the  writings  of  the  Law,  the  Prophets,  and 
the  Psalms,  into  fifty-four  sections,  for  the  purpose  of  reading  them 
once  in  a  year  in  their  synagogues.  Four  of  these  sections  were 
shorter  than  the  others;  and  whetherdesigned  for  two  of  (heir  greatest 
solemnities,  to  be  read  together,  ^wo  on  each  occasion,  we  cannot  say ; 
hut  so  it  wasjthat  the  whole  volume  was  read  once  every  year  in  their 
public  meetings.  But  in  quoting  these  writings  they  sometimes 
quoted  them  under  the  general  running  title  of  these  sections;  or  more 
loosely,  under  three  heads — the  I-aw,  the  Prophets,  and  the  Psalms. 
At  other  times  they  were  quoted  with  the  most  minute  reference,  as, 
for  instance,  'It  is  so  v/ritten  in  the  second  Psalm.'  Sometimes  the 
whole  writings  are  called  the  Law.  The  Saviour  once  quotes  the 
Psalms  thus,  "It  is  written  in  the  Law,  T/iey  hated  me  without  a 
cause-'''  yet  this  is  found  in  the  book  of  Psalms.  The  running  title 
to  the  sections  of  the  prophetic  writfiigs  is  saifl  hy  some  to  have  been 
Jeremiah;  others  iiai,c  said  (hat  the  Jews  called  Jeremiah  ^/<c  wr^/^f/j^- 


DEBATE.  .J7 

propfiet,  and  used  his  name  as  an  appellative,  to  denote  all  tliose  pre- 
dictions which  had  respect  to  the  sutlerings  of  the  Me>*iiiah.  But  one 
thing  is  obvious,  that  there  was  among  all  persons  in  that  age  a  loo.se 
or  general  reference,  as  well  as  a  strict  and  accurate  reference  to 
.sayings  in  the  prophets.  If,  then,  Matthew  did  actually  use  the  name 
of  Jeremiah  instead  of  the  name  of  Zechariah,  it  may  have  proceeded 
from  some  of  those  causes  assigned.  But  whether  or  not,  it  affects  no 
!iiore  the  credibility  of  the  testimony  of  Matthew  concerning  Jesus 
Christ,  than  the  fact  of  Paul's  forgetting  how  many  he  had  baptized 
in  Corinth,  proves  that  he  was  not  inspired  with  an  infallible  know- 
ledge of  the  gospel. 

Such  objections  as  these  exhibit  a  very  strange  state  of  mind,  and 
show  that  the  objector  is  entirely  ignorant  of  the  real  grounds  on  which 
we  assent  to  the  divine  authority  of  these  records. 

Having,  then,  very  briefly  attended  to  these  questions,  I  proceed  to 
the  topic  proposed  on  Saturday  evening.  To  form  correct  ideas  of  the 
genius  and  tendency  of  Christianity,  we  must  pay  some  attention  to 
the  genius  and  design  of  the  former  dispensation.  This  we  have 
already  glanced  at  in  our  remarks  upon  the  Apostit-cy,  Until  the  tiun^ 
of  Abraham  all  the  nations  upon  the  earth  hod  the  same  general  views 
of  the  Divinity  that  created  all  things  and  presided  over  the  worh-. 
This  will  appear  from  all  the  ancient  documents  which  penetrate  intc- 
the  most  remote  antiquity  of  the  world. 

In  forming  a  correct  view  of  the  religious  character  of  the  ancient 
nations,  it  is  necessary  here  to  inquire  how  far  the  inhabitants  of  Per- 
sia, Assyria,  Arabia,  Canaan,  and  Egypt,  were  affected  or  influen- 
ced by  the  religious  mstitutions  of  this  period ;  for  these  were  tht; 
first  nations  whose  institutions  gave  a  character  to  all  the  nations  of 
the  world. 

Abraham  was  the  son  of  Shemby  Ari)haxad.  The  Persians  were 
the  descendants  of  Shem  by  Elam.  The  common  parentage  of  Abra- 
ham and  the  Persians  laid  a  foundation  for  some  similarity  m  their  re- 
ligion. Abraham's  ancestors  dwelt  in  Chaldea,  and  at  the  time  thai: 
God  signalized  Abraham  the  Chaldeans  had  begun  to  apostatize  from 
the  service  of  the  true  God.  Hence  the  separation  of  Al)raham  from 
among  them.  But  Dr.  Hyde  and  the  most  learned  aniiqu?ui;ins 
present  documental  proof  that  the  Persians  retained  the  true  liisto- 
ry  of  the  Creation,  of  the  Antediluvian  Age;  and  so  attriched  were  the 
Persians  to  the  religion 'of  Abraham,  that  the  sacred  book  which  cjji- 
tained  their  religion  is  called  Sohi  Ihrahiin,  ?.  e.  the  Book  of  Abra- 
ham. For  a  considerble  time  after  Abraham's  dsy  they  worshipped 
the  God  of  Shem,  for  they  did  not  know  all  the  special  communications 
to  Abraham. 

The  Arabians,  down  to  the  time  of  Jethro,  retained  the  knowledge 
of  the  true  God,  llow  long  after,  we  are  not  intbrmed ;  b'^t  their  re- 
ligious inetitutions,  as  far  as  wc  have  account,  differed  little  from 
those  practised  by  Abraham,  with  the  exception  of  circumcision. 

The  Canaanites  them-eUes,  in  Abrahan.'s  time,  hid  not  apni=?tati- 
zed  wholly  from  tlic  religion  of  Shem.     The  kiiig  of  Saleia  v.-c,s  pries* 

VOL,  II.  ^ 


■lis  DEBATE. 

uf  the  Most  liigii  God :  anil  during  Abraham's  sojourning  among  theni, 
they  treated  him  with  all  respect  as  a  prophet  ot'the  true  God. 

Even  among  the  Philistines  at  Gcrn,  Abraham  found  a  good  and 
virtuous  lung,  flavored  with  the  admonilions  of  the  Almighty.  This 
he  little  expected,  for  he  was  so  prejudiced  against  those  people,  that, 
on  entering  their  metropolis,  he  said,  "Surely  the  fear  of  God  is  not 
in  this  place.''  But  he  was  happily  disappointed.  For  Abimelech, 
in  his  appeal  to  Heaven,  says,  ^'■Lonl  tv'dt  thou  slay  a  virtuous  nation .!"' 
And  the  Lord  did  not  deny  his  plea,  but  heard  and  answered  his  re- 
quest. There  appears  in  the  whole  narrative  no  difference  in  the 
re!iiiioi;3  views  or  practice  between  Abraham  and  Abimelech  the 
king  of  t)ic  nation. 

The  Egyptians,  too,  in  the  time  of  Abraham,  were  worshippers  of 
tlie  true  God.  In  Upper  Egypt  Ihey  refused,  as  Plutarch  informs  us, 
to  pay  any  taxes  for  the  support  of  the  idolatrous  worship;  asserting 
that  tliey  owned  no  mortal,  deader  alive,  to  be  a  God.  The  incor- 
ruptible and  eternal  God  they  called  Ciieph,  who,  they  affirmed,  had 
no  beginning,  and  never  should  have  an  end.  In  the  first  advance  to 
mythology  iu  Egypt,  they  represented  God  by  the  figure  of  a  serpent^ 
with  the  iiead  of  a  hawk  in  the  middle  of  a  circle.  We  find  no  mis- 
u.nderstandings  nor  difference  between  Pharaoh  and  Abraham,  when 
(he  latter  went  down  into  Egypt.  Ind«ed,  with  the  exception  of  the 
C'haldeans,  who  were  the  oldest  nation,  and  the  first  to  introduce  idol 
or  image  worship,  we  find  a  very  general  agreement  in  all  the  ancient 
nations  respecting  religious  views  and  practice.  And  the  first  defec- 
tion from  the  religion  of  Noah  and  Shem  which  we  meet  with  in- all 
antiquity,  was  that  of  the  Chaldeans. 

Now,  to  save  the  world  from  universal  idolatry,  Abraham  is  called; 
Paid  in  four  centuries  his  posterity  were  erected  into  a  nation  for  this 
primary  object,  to  teach  the  unity,  spirituality,  and  providence  of 
(Jod,  as  well  as  to  introduce  a  new  vocabulary  by  a  symbolic  wor- 
f^hip,  to  prepare  tlie  world  for  understanding  the  Divine  character  and 
government  preparatory  to  the  mission  of  his  Son. 

Abraham  was  called  at  a  time  whon  idolatry  tHjgan  to  appear  in 
Chaldea,  and  when  families  began  to  have  each  a  family  god.  When 
his  descendants  became  niimerous,  and  large  enough  to  become  a  na- 
tion, and  the  nations  had  each  its  own  god,  it  pleased  the  Ruler  of  th© 
Universe  to  exhibit  himself  as  the  God  of  a  nation.  Hence  originated 
thu  thoocrnry.  Here  it  is  necessary  to  suggest  a  ^e\v  general  princi- 
ples of  much  importance  in  understanding  the  varieties  which  have 
uppeared  in  the  divine  government.  From  the  fall  of  man  the  Gov- 
ernor of  the  World  withdrew  from  all  personal  intimacies  with  the 
race,  Ho  no  longer  conversed  with  man,  face  to  face,  as  he  was  wont 
to  do  in  Eden,  The  recollections  of  the  Divinity  became  more  and 
more  faiijt  as  Adam  advanced  in  years;  and  the  traditionary  inform- 
ation ccmmunicated  to  his  descendants  been  me  less  vivid  and  impres- 
sive in  every  generation .  All  new  communications  from  the  Creator 
were  through  symbols,  by  messengers,  or  rather  through  things  al- 
ready JinoM-n.     Things  entirely  unlinoim  can  only  he  communicated  (o 


DEBATE.  99 

the  mind  by  things  already  known.  This  axiom  is  at  the  basis  of  all 
revelations,  and  explains  many  otherwise  inexplicable  incidents  i:i 
the  divine  communications  to  man.  The  natural  symbols  and  the 
artificial  names  of  things  became,  from  a  necessity  of  nature,  the  only 
means  through  which  God  could  make  himselfknov/n  to  man.  Thi.«, 
too,  has  been  the  invariable  rale  and  measure  of  all  the  discoveries 
which  God  has  made  of  himself,  his  purposes,  and  will.  Hence  tlu 
spangled  heavens,  all  the  elements  t)f  nature,  the  earth,  and  the  Sv-^.;!, 
with  all  their  inhabitants;  the  relations,  customs,  and  usages  existing 
among  men,  have  all  been  so  many  types  or  letters  in  the  great  alph-i- 
bet  which  constitutes  the  vocabulary  of  divine  revelation  to  man.  Ho 
has  even  personated  himself  by  his'ovvn  creatures,  and  spoken  to  man 
through  human  institutions.  Hence  he  has  been  called  a  Sun,  I'igh% 
Father,  Husband,  Man  of  War,  General  of  Hosts,  a  Lord  of  Battle-?, 
King,  Prince,  Master,  &c.  &C.  He  has  been  spoken  of  as  havijig 
eyes,  ears,  mouth,  hands,  feet,  &c.  &?.  He  has  been  represented  as 
sitting,  standing,  walking,  hasting,  awaking.  He  has  been  compared 
to  a  unicorn,  lion,  rock,  mountain,  &lc.  «fec.  He  has  made  himself 
known  in  his  character,  perfections,  purposes,  and  will,  by  things  al- 
ready known  to  man.  This  is  the  grand  secret,  which,  v.  hen  disclos- 
ed, removes  many  difficulties  and  objections,  and  sets  in  a  clear  light 
the  genius  of  the  Jev/ish  age  of  the  religious  world. 

Now  v/hen  God  became  tJie  king  of  one  nation,  it  v;as  only  doing 
what,  on  a  more  extensive  scale,  and  with  more  various  and  powerful 
effects,  he  had  done  in  calling  himself  a  Father.  Both  were  designed 
to  make  himself  known  through  human  relations  and  institutions. 
One  type,  symbol,  or  name,  is  altogether  Incompetent  todevelope  the 
wonderful  and  incomprehensible  God.  Bat  his  wisdom  and  goodness 
c^ve  most  apparent  in  making  himself  knov/n  in  those  relations  and  to 
those  e.\tents  which  are  best  adapted  to  human  wants  and  imperfec- 
tionp.  And  the  perfection  of  these  discoveries  consists  in  their  being 
exactly  suited  to  the  different  ages  of  the  world  and  stages  of  human 
improvement.  At  the  time  when  lie  chose  one  nation  and  made  him- 
self known  to  all  the  earth  as  its  King  and  God,  no  other  name,  type, 
or  symbol  was  so  well  adapted  to  the  benevolent  purpose,  as  those 
selected.  For  when  Israel  was  brought  out  of  Egypt,  all  the  nations 
had  their  gods;  and  these  gods  were  esteemed  and  admired  according 
to  the  strength,  skill,  prowess,  and  prosperity  of  the  nation  over  which 
they  were  supposed  to  preside.  Hence  that  god  was  the  most  adora- 
ble in  human  eyes  whose  people  were  most  conspicuous. 

Wars  and  battles  were  the  offspring  of  the  spirit  of  those  ages  con- 
temporaneous with  the  first  five  hundred  years  of  the  Jewish  history, 
and  with  the  ages  immediately  preceding.  Hence  the  idea  was,  thai 
the  nation  most  powerful  in  war  had  the  greatest  and  most  adorabh; 
god.  Now  as  the  Most  High  (a  name  borrowed  from  this  very  age) 
always  took  the  world  as  it  was  in  every  period  in  which  he  chose  to 
develope  himself  anew,  or  his  purposes,  he  chose  to  appear  -as  the 
Lord  of  Hosts,  or  God  o{  Armies.  And  to  make  his  name  known 
ithrough  all  the  errth,  he  took  one  nation  under  his  auspices,  and  ap- 


iO(J  DEBATE, 

peare.l  a<5  tlieir  Sovereign  and  the  C  immander  in  Chiefof  ail  their  ar* 
mle^,  Tlinv-ie  the  splendid  and  easy  bought  victories  of  the  Israelites, 
One  co'.iVl  chase  a  h'lndred,  and  ten  put  a  thousand  to  flight.  This 
expUiin*  th-;  deliverance  out  of  BT;ypt,  and  how  the  Lord  permitted 
Pharaoh'' -s  lieart  ti  be  hardened — ('or  the  purpose  o(  making  his  name 
known  through  all  the  eaHh.  Pharaoh  and  his  court  knew  not  the 
God  of  Abraham,  Isaac,  and  Jacob,  and  impiously  asked,  "Who  is 
the  Lord,  that  I  should  obey  him  V  But  Moses  made  him  knrtw,  and 
tremble,  and  bow.  By  the  time  when  the  Jews  were  settled  in  Ca- 
naan, the  world  was  taught  to  fear  the  God  of  Israel,  the  Lord  of 
Hosts.;  ami  so  it  came  to  pass  that  all  the  true  and  consistent  know- 
ledge of  God  upon  the  earth,  among  all  nations,  was  derived  directly 
or  indirectly  from  the  Jewish  people. 

But  we  m.jst  not  think  that  only  one  purpose  was  gained,  or  one 
object  was  exclusively  in  view  in  any  of  these  great  movements  of  the 
Governor  of  the  World.  This  is  contrary  to  the  general  analogy  of 
the  miitcrial  and  spiritual  systems.  Bv  the  annual  and  diurnal  revo- 
lutions of  the  earth,  although  by  the  f  >rmer  the  seasons  of  the  year, 
and  by  the  latter,  day  and  ni^ht  seem  to  be  the  chief  objects,  there 
are  a  thou<>and  ends  gained  in  conjunction  with  one  principal  one. 
So  in  this  grand  economy,  many,  very  many  illustrious  ends  waire- 
gained,^  besides  the  capital  one  just  mentioned.  For,  a«  in  the  vege- 
table  kingdom  we  have  a  succession  of  stages  in  the  growth  of  plants ; 
as  in  the  animal  kingdom  we  have  a  succession  of  stages  in  the  growth 
of  animals;  so  in  the  kingdom  of  God  there  is  a  similar  progression  of 
light,  knowledge,  Hfo,  and  bliss.  Wc  have  in  the  vegetable  kingdom 
the  period  of  germinating,  the  period  of  blossoming,  and  the  period  of 
ripening  the  fruit.  So  we  have  infancy,  childoood,  youth,  and  man- 
hood, in  our  species.  Each  period  calls  for  special  influences  and  a 
peculiar  treatment.  So  it  is  in  the  kingdom  of  God.  It  had  its  in- 
fancy, its  childhood,  and  its  manhood.  In  each  stage  it  was  diverse- 
ly exhibited.  The  Patriarchal,  Jewish,  and  Christian  Ages  were 
adaptf  d  to  these. 

Again,  we  are  not  to  consider  the  special  temporal  favors  bestowed 
upon  the  Jews,  as  indicative  that  tlie  divine  benevolence  was  exclu- 
sively confined  to  one  nation  to  the  exclusion  of  all  the  earth  besides. 
As  well  might  we  .say  that  the  husbandman  who  cultivates  his  garden 
despises  or  neglects  his  farm,  or  that  he  exclusively  loved  that  part  of 
he  Soil  which  he  encloses  with  a  peculiar  fence.  Other  circumstan- 
ces and  considerations  require  these  specialties.  The  general  good 
of  the  human  race,  and  the  blessing  of  all  nations  in  a  son  of  Abra- 
him,  were  the  ultimate  and  gracious  ends  in  view  in  all  these  pecu- 
liar arrangements.  This  promise  and  g\iarantee  \vere  made  to  Abra- 
ham before  the  time  of  these  ages  or  dispensations.  So  that  the 
calling  of  the  Jews  and  their  erection  into  a  nation  under  the  special 
government  of  God,  were  but  means  necessary  to  that  reign  of  favor 
under  which  we  now  live. 

But  some  will  still  say,  Why  was  not  the  Messiah  born  immediately 
after  the  Fall,  and  wby  was  "not  the  Oijristian  era  the  only  era  o£ 


DEBATE.  101 

lire  world?  Why  did  not  the  Universal  Benevolence  introduce  the 
best  possible  order  of  things  first?  Such  cavillers  remind  rae  of  the 
child  who  asks,  whether  from  curiosity  or  petulance:  Why  does  not 
the  ripe  ear  of  corn  come  up  from  the  seed  deposited  in  the  eartii? 
Why  does  not  the  full  ripe  ear  first  present  itself  to  our  eye?  Would 
not  a  kind  and  benevolent  being  have  done  this  rather  than  have  kept 
us  waiting  for  many  months,  f)r  the  tedious  process  of  germinating 
growing,  shooting,  olossoming?  &c.  &c.  Could  not  an  almighty,  and 
benevolent  being,  have  produced  the  ripe  ear  without  waiting  for  a 
sprout,  stalk,  leaves,blossoms,  and  all  the  other  preparations  of  natiu-e 
to  form  an  ear  of  corn?  We  are  even  in  the  common  concerns  of  life 
but  poor  judges  of  propriety ;  and  it  is  extreme  arrogance  for  us  to 
arraign  Omniscience  at  the  tribunal  of  our  reason,  when  we  cannot 
tell  the  reason  why  the  blossom  precedes  the  fruit.  Do  we  not  see 
that  it  is  the  order  of  (he  Universe,  natural  as  well  as  moral,  that  there 
should  be  a  gradual  developement.  "/»  the  fullness  of  time''''  when 
all  things  were  fully  ripe  he  sent  forth  his  son. 

One  part  of  the  human  family  is  cultivated  like  a  garden,  and 
another  part  is  left  like  a  wilderness,  imfenced,  and  undressed.  The 
vineyard,  however,  after  a  while  produces,  through  an  unavoidal  le 
degenex'acy,  no  better  grapes  than  the  wild  vines  in  the  forest — and 
the  hedge  is  torn  down.  A  new  order  of  things  is  developed,  and  tho 
middle  wall  of  partition  crumbles  to  pieces.  The  Jew  and  Gentile 
are  alike  degenerated,  and  the  new  order  proceeds  upon  a  levelling 
principle.  Now  no  human  being  could  have  known  that  a  govern- 
ment like  the  Theocracy,  placiag  a  pc<;ple  in  such  enviable  circum- 
stances as  that  system  placed  the  seed  of  Abraham,  would  have  se- 
cured so  little  to  itself,  and  so  little  to  the  people  under  it,  had  not 
the  experiment  been  made  and  continued  us  it  was. 

Bit  ail  these  matters  will  be  much  b.etter  understood  when  v.'o 
contemplate  the  constitution  of  the  Jewish  nali>)n.  This  constitution 
is  in  one  point  of  view,  very  pertinently  called  by  the  Apostle  Paul, 
The  Letter.  No  term  could  have  been  more  appropriate  to  exhil/it 
the  views  which  Paul  taught,  than  this  term  letter.  The  Constitu- 
tion under  which  this  nation  came  into  existence,  as  a  nation,  was 
written  by  the  Finger  of  God,  upon  two  tables  of  stone.  B.it  here 
let  me  explain  myself.  The  instrument  written  upon  these  two  tables 
is  sometimes  called  the  moral  law  of  the  whole  universe;  sometimes 
the  ten  commandments;  sometimes  the  old  covenant,  and  the  old 
testament.  Now  the  terms  testament  and  covenant  in  the  Scotch 
idiom,  and  in  the  English,  are  supposed  equivalent  to  one  and  the 
same  Greek  word,  diatheke.  For  the  King's  translators  have  many 
a  time  rendered  this  Greek  word  by  both  of  tliese  English  nouns. — 
The  term  covenant  in  Scotland  has  been  applied  not  only  to  individu- 
al arguments  but  to  national  compacts.  Institution,  or  even  cbnstitit- 
iion,  in  our  day,  much  more  correctly  represents  to  us  in  our  modes 
of  thinking  the  true  import  of  this  term.  The  writing  upon  the  two 
tables  was  in  reality  in  its  original  promulgation,  and  in  the  use 
made  of  it,  precisely  what  we  call  a  constitution.  The  nation  recei,- 
VOL.   IJ.  9* 


102  DEBATE, 

ed  it  as  such,  and  the  two  tables  on  which  it  was  written  were  called, 
''the  two  tables  of  the  coveHant-'''  and  the  chest  or  ark  into  which  it 
was  deposited  was  called  "the  ark  of  the  covenant?''  The  whole 
covenant  must  have  Keen  on  the  two  tables,  else  it  must  have  been 
an  imposition  to  call  them  the  two  tables  of  the  covenant;  and,  again, 
the  whole  covenatit  must  ha\e  been  in  the  ark  or  it  would  have  been 
a  deception  to  call  that  ark  ''the  ai-k  of  the  covenant^  I  need  scarce- 
ly add  that  the  reason  w!iy  theS'olume  is  called  the  old  testament,  con- 
taining the  writings  of  Moses,  the  prophets,  and  the  devotional  pieces 
called  the  Hagiographa,  is  not  because  all  these  writings  were  the 
covenant,  or  testament,  or  constitution  of  Israel,  but  by  a  figure  of 
S|iceLh  the  thing  containing  is  often  called  from  the  thing  contained. 
Uocause  these  writings  contain  this  covenant  or  constitution  they 
are  all  called  by  the  name  of  the  old  covenant,  testament  or  consti- 
tution. In  like  manner  we  shall  see  that  the  New  Testament  has 
received  its  name  t'rom  the  same  figure  and  example. 

Tliere  were  many  other  laws  given  to  the  Jews  from  the  King 
besides  tliis  instrument,  but  these  Were  not  of  the  same  high  character 
with  those  thus  written  on  the  two  tables.  They  were  only  '-leges 
sub  graviori  lege,''''  laws  under  a  supreme  law;  for  the  constitution  of 
every  country  is  the  supreme  law  of  the  land.  But  the  proof  lies 
f'.are:  the  Lord  declared,  if  Israel  would  accede  to  the  items  to  be 
proposed,  they  would  in  consequence,  become  a  peculiar  nation,  a 
now  sort  of  Kingdom;  a  community  exalted  above  all^  the  national*' 
fommunities  upon  earth.  Thoy  agreed  to  these  preliminaries. 
Tlien  the  Lord  said,  in  tlieir  hearing,  "/  am.the  Lord  your  God,  teho 
brought  you  out  of  the  land  of  Egypt,  ofU  of  the  house  of  bondage; 
TtiKiUflFORE  yc  shall,*"  Arc  Such  was  the  agreement,  and  such  were 
the  items  afterwards  called,  the  Covenant  or  Constitution^. 

This  constitution  continued  in  one  sense  for  about  1500  years. 
It  could  not  be  broken,  or  made  of  none  effect,  by  the  transgression 
of  a  few  individuals.  But  as  soon  as  the  great  majority  of  the  peo- 
ple ricoarted  from  it,  God  ceased  to  reignover  them  as  he  had  done. 
lie  allowed  their  enemies  to  mske  prisoners  of  them ;  to  invade  and 
devastate  their  land,  and  carry  them  into  bondage  again.  Now  so 
Joijg  as  this  people  lived  up  to  the  letter  of  this  instrument,  so  long 
(hey  were  under  iho  special  govc;ament  of  God ;  and  under  all  the 
miraculous  displays  v.liich  we  see  distinguished  their  history  from 
their  eductian  from  Egvpt  till  they  were  carried  into  Babylon  by  the 
Assyjian  monarch.  This  explains  the  reason  why  miracles  con- 
tinued in  Israel  so  long — and  why  they  ceased  at  the  pefiod  alluded 
to.  Miracles  were  th3  ordeV  of  the  day  I'jr  many  hundred  years  in 
all  tr-e  important  epochs  of  their  liistory.  Bat  after  the  Captivity,  the 
special  providences  ceased. 

?^ow  let  us  hear  Jeremiah  who  lived  about  these  times,  speak  of 
this  covenant  and  the  intentions  of  the  Lord  coHcerning  them. — Jcr 
XXXI.  :U.',i2.  3H.  34. 

"iiahold,  the  days  come,  saiih  the  Lord,  tliat  I  wUl  make  a  new 
c^vepaiil  v.I'h  the  Inu5i^  of  Israel,  am'  with  tl.ie  house  of  Julahi  not 


DEBATE,  lOS 

:;.cc:irding  to  the  covenant  that  T  made  with  their  fatliers,  in  the  day 
that  1  took  them  by  the  hand,  to  bring  them  out  of  the  land  of  Egypt  j 
(which  my  covenant  they  brake,  although  I  was  a  husband  to  them, 
saith  tlie  Lord;)  but  this  shall  he  the  covena.nt  that  I  will  make  with 
the  house  of  Israel;  after  those  days,  saith  the  Lor^D,  I  will  p'.it  my 
law  in  their  inward  parts,  and  write  it  in  their  harts;  and  will  be 
tlisir  God,  and  they  shall  be  my  people.  And  they  shall  teach  no 
more  every  man  his  neighbour,  and  every  man  his  brother,  saying, 
Know  the  Lord :  for  they  shall  all  know  me,  from  the  leas*  of  them 
unio  the  greatest  of  them,  saith  the  Lord:  for  I  will  forgive  their 
iniquity,  and  1  will  remember  their  sin  no  more." 

Jeremiah  then  predicts  a  time  when  this  constitution  would  cease 
to  be  the  constitution  of  Israel — and  a  new  one  of  a  difierent  char- 
acter introduced.  We  do  not,  as  some  might  think,  speak  of  the 
abrogation  or  disannulling  of  any  thing  moral.  The  laws  of  morali* 
ty,  like  those  of  nature,  are  immutable;  but  the  particular  forms, 
and  arrangements,  and  modification,  of  these  princijiles  should  be 
changed,  and  the  whole  inscribed,  not  upon  stone,  but  upon  the 
hearts  of  men.  Now  here  is  the  essential  diflerence  between  the  old 
and  the  new  constitution.  The  former  was  not  written  upon  the 
heart,  the  latter  is.  The  former  was  pure  letter,  the  latter  is  pure 
spirit.  The  first,  pointed  out  to  the  eye,  to  the  intellect  of  man,  a 
rule  of  life;  the  latter,  infuses  it  into  the  soul  or  gives  a  disposition- 
and  bias  to  these  principles  of  action :  nay,  it  imparts  to  the  heart 
The  principle  which  the  letter  or  law  only  laid  before  the  eyes.  I 
deveiope  the  matter  no  farther  here.  I  only  prepare  the  wav  for 
this  sweeping  distinction  that  the  Jewish  covenant  or  institution 
was  a  covenant  or  constitution  of  the  letter  or  law.  In  one  sentence, 
the  first  was  a  constitution  of  law:  the  second,  or  christian,  is  a 
ecnstitufion  of  fator. 

Let  us  hear  Paul  elaborate  this  matter  2  Cor.  iii.  C — 18. 

••Who  indeed  hath  fitted  us  to  be  miaii?ters  of  a  new  covenant ; 
not  of  the  letter,  but  of  the  spirit:  now  the  letter  kiilcth,  hut  the  spirit 
maketh  alive.  Besides,  if  the  ministry  of  death,  imprinted  on  stones 
with  letters,  was  done  with  glory,  so  that  the  children  of  Israel  could 
not  look  steadfastly  on  the  face  of  Moses,  because  of  the  glory  of 
his  face  which  was  to  be  abolished;  how  shall  not  the  ministry  of  the 
Spirit  rather  be  with  glory?  And,  if  the  ministry  of  condemnation 
was  honour,  much  more  doth  the  ministry  of  righteousness,  abound 
in  honour.  And  therefore,  that  which  was  glorified,  was  not  glori- 
fied in  this  respect,  by  reason  of  the  excelling  glorv..  Besides,  if 
tliat  which  is  abolished,  is  abolislied  by  glory,  much  more  that  which 
remaincth,  remaineth  in  glory.  Wherefore,  having  such  a  persua- 
sion, we  use  much  plainness  of  speech;  and  not  as  Moses,  who  put 
a  veil  upon  his  face,  that  the  children  of  Israel  might  not  steadfastly 
bock  to  the  end  of  the  thing  to  be  abolished.  Now  their  minds  were 
blinded:  fir  until  this  day,  the  same  veil  remaineth  in  the  reading' 
of  the  Old  Covenant,  it  not  being  revealed,  that  it  is  abolished  by 
CJjrist,     Moreover,  until  this  day,  when  Moses  is  read,  the  vei;  lietii 


104  DEBATE. 

upon  their  heart.  But,  when  it  shall  turn  to  the  Lord,  the  veil  shall 
be  taken  from  around  it.  Now  the  Lord  is  the  Spirit:  and  where 
the  Spirit  of  the  Lord  is,  there  is  freedom.  For  we  all,  with  an 
unveiled  face,  reflecting  as  mirrors  the  glory  of  the  Lord,  are  trans- 
formed into  the  same  image  from  glory  to  glory,  as  from  the  Lord 
of  the  spirit," 

Here  is  the  contrast — letter  and  spirit.  "The  letter  kills — the 
spirit  gives  life.  Ministration  of  death — ministration  of  spirit,  that 
which  is  done  away,  and  that  which  remains." — Glorious  the  former 
in  its  promulgation,  more  glorious  the  latter  in  its  introduction; — 
tending  of  the  one  is  to  bondage,  of  the  other  to  liberty.  All  human 
privileges  arc  constitutional.  Therefore  as  is  the  constitution,  so 
are  the  privileges  of  the  people  whose  it  is. 

But  here  we  must  observe  that  there  is  some  reason  in  Mr.  Owen's 
remark,  that  men  are  not  to  be  made  happy  by  letter  or  law.  Writ- 
ten codes  of  laws  however  good  are  not  adapted  to  augment  human 
happiness,  much  less  to  produce  it.  Laws  are  restraints — the  more 
numerous,  the  more  are  the  restraints;  to  restrain  a  person  is  to  di- 
minish his  enjoyments.  It  is  therefore  much  more  conducive  to 
human  happiness  to  remove  the  cause  which  makes  these  restraints 
necessary.  To  infuse  into  the  mind  such  principles  as  will  make 
men  happy  is  infinitely  more  rational  than  by  good  laws  to  curb  evil 
principles  already  implanted.  To  remove  the  disposition  to  steal,  is 
much  more  rational  than  to  promulgo  laws  against  theft.  That  sys- 
tem then  is  incomparably  the  most  conducive  to  morality,  good  order, 
and  happiness,  and  is  therefore  by  far  the  most  rational,  which 
removes  the  evil  principle,  rather  than  attempts  to  c<»rb  it  by  legal 
restraints.  The  law  was  not  made  for  good  men.  In  any  state  of 
society  the  only  happiness  that  good  men  derive  from  law  is  protec- 
tion. In  no  other  way  can  it  conduce  to  their  happiness.  It  is 
made  for  evil  doers. 

So  for,  then,  Mr.  Owen  is  right ;  but  had  he  known  what  follows,  he 
never  would  have  adapted  so  ineffectual  a  scheme  as  that  which  he 
has  proposed.  The  Almighty  gave  us  an  excellent  specimen  of  what 
a  good  law  could  do:  he  made  the  exi>criment  for  us  in  the  history 
of  the  Jews.  He  gave  them  the  best  constitution,  the  finest  country, 
and  a  well  arranged  society — a  very  social  system.  The  twelve  tribes 
were  twelve  commimities.  They  supplied  themselves  and  created  a 
large  surplis;  so  that  for  two  years,  at  least,  in  every  seven,  they 
rested,  and  their  land  rested  one.  They  were  under  the  best  govern- 
ment, and  enjoyed  the  greatest  share  of  social  privileges  ever  enjoyed 
by  any  people;  yet  they  became  worse  and  worse. 

Now  he  f  )und  fault  with  the  whole  economy,  and  introduced  a  new 
one  upon  quite  different  principles.  Instead  of  circumcising  the  flesh, 
he  circumcised  the  heart;  and  instead  of  giving  a  code  of  laws  to 
govern  men's  outward  actions,  he  gives  them  new  hearts;  or,  in  other 
words,  by  a  constitution  of  pure  favor,  or  grace,  he  implants  noble 
principles,  so  efllcienr,  as  neither  confiscation  of  goods,  imprisonment, 
nor  deatii  itself,  could  induce  theui  to  do  a  mean  action.     I  admit  tkif^ 


DEBATE.  105 

Since  men  have  corrupted  Christianity  by  converting  it  into  a  new 
code  of  lav.s,  observances,  and  ceremonies,  it  has  not  been  so  produc- 
tive of  those  happy  influences  as  it  once  was  almost  universally;  yet 
still  its  direct  influences  upon  all  who  believe  and  understand  it,  are 
equal  to  what  they  ever  were;  and  its  indirect  influences  upon  society 
at  large,  have  civilized  and  moralized  it  to  an  extent  far  beyond  any 
system  ever  exhibited  on  earth. 

But  what  1  now  contend  for  is,  that  pure  Christianity  is  predicated 
upon  the  most  philosophic  view  of  human  nature.  It  aims  not  at  re- 
forming or  happifying  the  world  by  a  system  of  legal  restraints,  how- 
ever excellent;  but  its  immediate  object  is  to  implant  in  the  human 
Jieart,  tkrough  a  discovery  of  the  divine  philanthropy,  a  principle  of 
love,  which  fulfils  every  moral  precept  ever  promulged  on  earth.  Here 
is  the  grand  secret.  The  religion  of  Jesus  Christ  melts  the  hearts  of 
men  into  pure  philanthropy,  ft  converts  a  lion  into  a  lamb.  It  has 
done  this  in  our  times  in  countless  instances.  Mr.  Owen  only  dreams 
of  refurmations.  Christianity  alone  changes,  regenerates,  and  re- 
forms wicked  men.  The  materialists  declare  their  system  ^^cavnct 
mal-e  a  idcl^ed  man  good'"'  Scepticism  never  converted  a  wicked 
man  since  the  days  of  Celsus  till  now.  Mr.  Owen  cannot  produce 
one  instance.  But  Christianity  taking  hold  of  the  heart  of  man,  not 
by  law,  but  by  love;  not  by  letter,  but  by  favor,  has  converted  mil- 
lions of  the  worst  characters  into  the  very  best.  Yes,  the  religion  of 
Jesus  sheds  abroad  in  the  human  heart  the  love  of  God;  and  that 
love,  purifying  the  heart,  overflows  in  all  good  actions — kind,  humane, 
'oenevoleni;  not  only  to  the  good,  but  to  tlie  evil.  This  is  the  true 
philosophy.  Correct  the  spring — the  fountain.  ^'Make  the  tree  good.'''* 
Engraft  a  new  scion  on  the  old  stock.  Infuse  new  life.  Warm  the 
heart  by  the  wonderful  love  of  God,  exhibited  and  sealed  by  the  blood 
of  his  Son.  Let  this  love,  this  pure  benevolence,  this  genuine  phi- 
lanthropy, but  reach  the  soul  of  man,  and  then  all  is  pure  within  and 
moral  without: — 

"Talk  they  of  morals!  O  thou  bleeding  Love, 

"The  chief  morality  is  love  of  thee'" 
What  law  could  never  do,  though  as  holy,  just,  and  good  as  the  con- 
stitution of  Israel,  through  the  weakness  of  the  flesh,  God,  sending  his 
own  Son,  in  the  likeness  of  sinful  flesh,  has  done;  he  has  condemned 
:^in,  wounded  it,  and  killed  it  by  a  most  transcendantly  glorious  dis- 
play of  love. 

Where  are  Mr.  Owen's  weapons  to  reform  the  world  ?  He  dare  not — 
n  fact,  he  does  not,  pretend  to  reform  the  world.  He  owns  he  has 
nothing  to  propose  adequate  to  the  task;  and  therefore  only  promises 
to  save  the  next  generation  by  a  whimsical  arrangement  of  circum- 
stances. He  proposes  to  grow  belter  men  and  women;  not  to  improve 
tlie present  race.  And  what  is  the  pith  of  his  philosophy  ?  Why,  it  i« 
this:  Transplant  a  cr ah  tree  and  it  becomes  an  apple  tree.  But  the 
Great  Refonner's  philosophy  was,  Engraft  a  new  scion.     Such  is  thr; 


106  DEBATli. 

exact  diflferenoe  bcffween  the  scheme  of  Mr.  Owen  and  the  Founder  of 
Christianity. 

But  let  us  have  a  word  from  Paul  on  the  contrast  between  the  Jew- 
ish and  Christian  religion.  I  will,  for  the  sake  of  despatch,  para- 
phrase a  part  of  the  fourth  chapter  to  the  Galatians,  thus : — "Now  I 
say,  the  heir,  as  long  as  he  is  a  minor,  diflers  in  no  respect  from  a 
slave,  though  he  be  lord  of  all;  for  he  is  kept  under  tutors  and 
stewards  until  he  is  of  age,  or  until  the  time  appointed  in  the  will  of 
bis  father.  Just  so  it  was  with  us  Jews,  while  in  our  minority,  which 
was  during  the  dominion  of  the  old  constitution;  we  were  kept  in 
bondage,  restrained,  and  curbed  by  the  elements,  or  leading  princi- 
ples of  that  institution  of  law.  But  when  the  fulness  of  time  appoint- 
ed by  our  father  in  his  will  had  come,  God  sent  forth  his  Son,  born 
of  a  woman,  and  born  under  the  old  constitution,  that  he  might  be  a 
fellowsvhjcct  (I  cannot  say  fellow-citizen)  with  us  under  that  constitu- 
tion, that  he  might  be  constitutionally  qualified  to  buy  us  off  out  of 
the  slavery  of  the  letter;  that  we  might  be  elevated  from  the  rank  of 
trembling  slaves,  to  the  adoption  of  eons.  And  now,  having  been 
raised  to  the  rank  of  sons,  God  has,  under  a  new  constitution,  given 
H9  the  spirit  gf  his  Son  in  our  hearts;  so  that  we  confidently  and 
affectionatf  ly  say,  as  little  children  speak,  Ahha,  Father.  Now,  my 
brethren  of  the  Jews,  once  subjects  of  the  old  constitution,  you  are 
no  more  bondmen  but  sons  in  feeling,  in  spirit;  and,  in  truth,  too,  by 
relation ;  and  if  sons,  you  know  you  are  heirs  of  God  through  his  Son, 
the  Messiah.  Well,  then,  brethren,  you  will  never,  I  hope,  desire  to 
be  under  the  old  constitution  again;  but,  I  trust,  you  will  stand  firm 
iu  the  liberty  which  you  eujoy  of  serving  God  under  the  new  constitu- 
tion, not  in  the  oldness  of  the  letter,  but  in  a  new  spirit!''' 

Often  does  Paul  rally  upon  this  point :  You  christians  are  "rto^  under 
law,  hut  under  favor  f''  sin  shall  not,  then,  have  power  to  lord  it  over 
you,  seeing  you  are  not  under  the  condemning  genius  of  law,  but 
under  the  pardoning,  reconciling,  purifying,  and  ennobling  genius  of 
favc-r. 

This  is  the  genius  of  Christianity.  By  Moses  came  the  age  of  law. 
By  Jesus  the  Messiah  came  the  reign  of  favor.  So  sang  the  angels 
when  they  announced  his  birth,  "Glory  to  God  in  the  highest  heavens ; 
Peace  on  earth,  and  good  will  among  men."  Letters  only  reach  the 
eyes,  hxxi  favor  can  touch  the  heart.  Laws  expressed  in  words  assail 
the  ears  and  aim  at  restraining  actions ;  but  love  pierces  to  the  heart, 
and  disarms  the  rising  thought  of  mischievous  intent.  It  is  called  the 
Reign  of  Heaven,  because  down  into  the  heart  it  draws  the  heavenly 
feelings,  desires,  and  aims.  From  heaven  it  came,  and  to  lieaven  it 
leads.  I  will  shake  the  heavens  and  the  earth,  says  the  Lord.  I 
will  revolutionize  the  world;  and  how,  my  friends,  but  by  introducing 
new  principles  of  human  actions? 

Paul  informs  us  that  the  new  constitution  is  every  way  better  than 
the  old  one.  The  Mediator  is  superior  to  Moses — its  provisions  better 
•—its  seal  and  pledges  better.   It  runs  in  a  few  sentences.  Itptemises^- 


DEBATE.  107 

1 .  To  write  the  law  upon  the  heart.  That  is,  to  implant  the  prin- 
•-^•iple,  which  induces  to  all  the  good  and  pious  works  which  the  law 
demanded,  and  which  will  exclude  the  necessity  of  law  taiiing  cog- 
nizance  only  of  the  outward  deeds. 

2.  It  promises  to  all  subjects  the  remission  of  all  sins;  and,  conse- 
quently, banishes  all  guilt  and  fear  from  the  conscience. 

3.  It  assures  all  the  citizens  of  having  a  just  knowledge  of  God; 
tind, 

4.  It  promises  that  God  himself  shall  be  theirs,  and  they  his. 
Now  let  me  ask,  what  is  wanting  in  this  New  Constitution,  (and  this 

IS  the  whole  of  it,)  to  make  men  just  what  reason  says  they  ought  to 
be — to  make  them  good  companions  and  happy  in  themselves? 

How  much  happiness  is  there  in  doing  good?  All  this  happiness  is 
theirs,  for  it  imparts  the  disposition.  How  much  happiness  is  there 
in  having  all  fear  of  death,  all  guilt  and  shame  removed  from  the  soul 
of  man? — This  happiness  is  theirs.  How  much  happiness  in  seeing 
all  our  fellow-citizens  knowing  the  character  of  God,  his  will,  and  de- 
signs with  regard  to  the  whole  human  race,  and  all  rejoicing  in  God  ? 
This  happiness  is  theirs.  And  how  much  real  felicity  is  there  in  hav- 
ing all  the  treasures  of  God,  all  the  riches  of  the  heavenly  inherit- 
ance in  prospect;  as  well  as  all  assurance  given  us  that  on  earth  we 
shall  never  be  deserted  nor  forsaken  by  the  Lord  ?  Now  all  these  are 
constitutional  privileges  belonging  to  every  citizen  of  this  kingdom — to 
every  one  under  the  Nev/  Constitution.  There  is  not  one  citizen  in 
the  kingdom,  of  which  this  is  the  constitution,  who  has  not  in  his  heart 
the  law  of  love  written;  not  one  who  does  not  know  God;  not  one 
who  has  not  all  his  sins  forgiven;  not  one  who  has  not  a  good  hope  of 
the  heavenly  and  eternal  inheritance.  Such  is  the  unexaggerated 
character,  genius,  and  design  of  the  New  Constitution,  or  Christian 
Religion. 

We  are  not,  my  friends,  to  suppose  that,  tlie  Patriarchal,  Jewish, 
and  Christian  religions,  as  we  call  them,  are  three  distinct  religions. 
They  are  but  one  religion.  The  seed  was  sown  in  the  Patriarchal 
age;  the  plant  sprang  up  and  put  forth  its  leavee  and  blossoms  under 
the  cultivation  of  the  Jewish ;  it  ripened  and  was  matured  under  the 
Christian.  Favor  was  promised  under  the  Patriarchal,  was  symboli- 
zed and  shadowed  forth  under  the  Jewish,  and  accomplished  and  re- 
alized under  the  New  Constitution.  The  first  formed  good  individ- 
uals; the  second,  while  held  sacred,  made  a  happy  nation,  and 
comparatively  a  moral  people;  but  the  third  fills  men  with  heavenly 
influenced ;  witii  peace,  and  joy,  and  righteousness ;  and  can  make, 
and  will  terminate  m,  a  pure  and  happy  world. 

Mahomct^nism  is  only  a  corruption  and  perversion  of  Judaism  and 
Christianity — Idolatry  is  but  a  perversion  and  corruption  of  the  patri- 
archal and  Jewish  dispensations.  The  apostacy  or  anti-Christ  is  but 
a  corruption  of  Christianity,  a  heterogeneous  commixture  of  Judaism^ 
Parjanism,  and  Christianity.  There  has  been  but  one  religion  ever 
in  the  world.  In  other  words,  the  fountain  whence  all  superstitioiis 
tiave  originated  was  one  and  the  same,     Hence  we  find  the  prominent 


408  DEBATE. 

ideas  of  divine  revelation  in  every  superstition  on  eartb.  As  wc 
trace  languages  to  a  common  fountain  and  origin,  so  we  trace  reli- 
gions. Idolatry  and  polytheism  were  the  worst  of  all  the  corruptions 
in  degrading  man.  But  as  the  sweetest  wine  will  make  the  sourest 
vinegar,  Christianity  when  corrupted  has  exhibited  the  most  cruelty 
and  tvranny.  Hence  the  inquisition  has  been  the  most  cruel  and 
wicked  tribunal  upon  this  earth.  The  fine,  vigorous,  plethoric  con- 
stitution when  subdued  by  a  malignant  fever  ,  exhibits  the  greatest 
mass  of  corruption.  But  who  argues  hence  that  a  fine,  vigorous. and 
healthy  constitution  is  a  curse,  shocks  all  common  sense. 

But  the  root  of  all  the  corruptions  of  Christianity  was  the  incorpo- 
rating with  it  the  opinions  and  speculations  of  Egyptian  and  Indian 
philosophy.  All  the  systems  flourishing  upon  the  earth  when  Jesus 
was  born  were,  with  the  exception  of  the  Jewish,  (nnd  that,  we  all 
know,  was  much  corrupted,)  mere  systems  of  abstract  opinions  and 
speculations.  Grecian  and  Roman,  as  well  as  the  Eastern  philosophy 
had  filled  all  the  reasoning  part  of  society  with  the  most  air-built  and 
visionary  schemes  about  matter  and  mind,  creation  and  j^rovidence. 
Conversions  from  these  ranks,  from  all  the  sects  of  philosophers, 
polluted,  finally  polluted,  the  christian  sanctiiary.  So  that  Christian- 
ity became,  with  them,  a  science,  a  fit  subject  of  speculation  as 
much  as  any  of  the  doctrines  of  Plato  or  Socrates.  From  these 
unhallowed  commixtures  sprang  the  creed  systems  of  anciant  and 
modern  times,  so  that  finally  ahnost  every  vestige  of  the  ancient 
simplicity  and  the  true  genius  of  Christianity  disappeared;  and  vari- 
ous schemes  of  sectarian  and  philosophic  Christianity  succeded  and 
supplanted  it.  . 

This  creed  system  has  been  the  fruitful  source  of  all  the  corruptions 
in  morals,  as  well  as  the  parent  of  all  the  religious  discords  now  in 
Christendom.  But  fjr  it  Deism,  Atheism,  and  Scepticism  would 
have  found  no  resting  place  amongst  us.  Many  of  the  sceptics,  and 
even  Mr.  Owen  himself,  have  been  attacking  anti-christ  and  thought 
they  were  opposing  Christ.  They  have  not  the  disposition  to  discrim- 
inate between  what  Christianity  is,  and  the  abuses  of  it.  It  requires 
but  little  logical  acumen  to  detect  the  sophistry,  and  but  moderate 
powers  of  declamation  to  expose  the  fooleries  of  most  of  the  systems: 
and  exhibitions  of  Christianity.  And  he  must  be  dull  of  apprehen- 
sion who'  has  not  felt,  in  this  discussion,  that  Mr.  Owen  has  been 
fighting  against  the  perversions  of  Christianity,  rather  than  against 
the  religion  of  facts,  of  morals,  and  of  happiness  which  our  Redeem 
er  has  established  in  the  world.  But  matter  and  mind,  body  and 
sjjirtt,  in  their  greatest  supposed  oj)position  to  each  other,  arc  not 
greater  contrasts  than  a  religion  of  opinions  and  a  religion  of  facts. 

And  here  I  beg  leave  to  illustrate  this  distinction  very  briefly. — ll 
secms  to  have  been  abundantly  proved,  before  the  christian  era,  that 
opinions  are  too  feeble  to  stimulate  to  virtue  and  goodness,  and  too 
impotent  to  restrain  from  vice  and  immorality.  Correct  opinions, 
W9  see  in  our  own  times,  will  not  purify  the  heart,  nor  reform  tiie 
hie.    Nothing  that  must  be  argued  out  by  a  long  nrocces  of  raticciaa- 


DEBATE,  iOU 

lion  can  be  of  mufth  power  in  regulating  human  conduct.  Its  strpngth 
is  exhausted  by  the  time  the  point  is  proved.  And  ii  must  l)e  evident 
to  all  that  a  system  which  requires  much  reasou  to  comprehend, 
would  be  most  unsuitable  to  the  great  mass  of  mankind.  A  th.Jisand 
persons  can  believe  a  fact,  for  every  one  that  can  comprehend  a 
logical  process  of  reasoning.  Opinions,  :oo,  are,  after  all,  but  pro- 
babilities. They  can  never  rise  higher  thai  a  strong  probability .;- 
but  faith  produces,  in  many  instances,  absolute  certainty,  and  is,  in 
the  very  constitution  of  human  rxature,  evidently  intended  to  be  a 
common  and  a  most  powerful  principle  of  a(;lion.  But  opinions  are 
not,  in  the  constitution  of  human  nature,  ever  intended  to  be  a  com- 
mon, nor  a  powerful  piiinciple  of  action.  They  are  only  to  govern  us, 
or  to  teach  us  to  move  with  caution,  or  sometimes  not  to  move  at  all, 
in  the  absence  of  faith  and  knowledge.  Faith  and  knowledge  are 
the  governing  principles  of  action,  and  opinion  is  only  to  be  consult- 
ed  in  the  absence  of  these  two. 

The  Messiah,  ^ell  knowing  what  was  in  man,  adapted  his  religion 
to  the  nature  and  wants  of  men,  and  hence  made  its  reforming,  puri- 
fying, and  saving  etlicacy  to  consist  in  the  belief  of  naked  facts. — 
Facts  which,  when  believed,  have  an  intrinsic,  inherent,  and  inalien- 
able power  to  govern  a  man's  thoughts,  wishes,  motives,  and  conduct. 
The  christian's  creed,  then,  runs  in  the  following  style: — I  believe 
that  Jesus  was  the  son  of  Mary  and  the  son  of  God ;  that  he  cured  all 
sorts  of  human  maladies  by  his  power;  was  persecuted  and  rejected 
by  his  own  nation;  crucified,  buried,  and  rose  again,  and  ascended 
into  lieaven.  Whatever  was  done  or  said  by  him,  reported  and 
attested  by  his  companions,  who  were  his  witnesses  to  the  ends  of  the 
earth  and  the  end  of  time,  constitutes  a  legitimate  article  of  the 
christian's  creed.  If  there  have  been  one  hundred  well  attested  iact§, 
there  are  a  hundred  articles  in  the  christian's  creed.  This  is  the  only 
way  that  a  reasonable  and  an  intelligent  man  can  enumerate  the 
articles  of  his  belief.  But  because  all  the  facts,  minor  and  major, 
in  the  evangelical  histories,  are  comprised  or  rather  terminate  in  the 
death,  burial,  resurrection,  and  ascension  of  Jesus  Christ — nay, 
indeed,  in  one  that  hi;  rose  agaix  by  the  power  of  the  Father:  the 
Apostle  identified  the  belief  of  these  with  salvation;  or,  in  other 
words,  he  said,  ''If  you  confess  with  your  lips  the  Lord  Jesus,  and 
believe  in  your  heart  that  God  has  raised  him  fi'oni  the  dead,  you  shall 
be  saved."  This  belief,  as  far  as  faith  is  concerned,  brings  a  man 
jnto  the  kingdom  of  Jesus  Christ, 

But  how  different  this  from  creeds  of  human  construction!  They 
begin  and  proceed  with  the  mere  assertion  of  abstract  views — such 
as  the  omnipresence  and  omnisciency  of  God ;  the  purposes  and 
decrees  of  the  Almighty;  abstract  views  of  the  fall  of  man;  his 
physical  and  moral  powers;  various  schemes  of  redemption;  the 
nature  of  faith,  atonement,  and  righteousness,  «fee.  «fec.  Moses  did 
not  thus  frame  a  creed  f^ir  the  Jews.  He  lays  down  no  definition  of 
God,  but  launches  off  thus,  "In  the  beginning  Godci'eated  t)ie  heavens 
and  tlie  eardi."    The  apostles  begin  their  creed  in  the  same  style,  •'!» 

VOL.    II.  10 


110  DEBATE. 

those  (lays  came  John  the  Immerser  proclaiming  and  saying,"  &,c 
Such  is  the  difference  between  the  creed  of  christians  and  philoso- 
phers. The  Presbyterian,  Baptist,  Episcopalian,  and  Methodistic 
creeds  are  so  many  systems  of  religious  philosophy ,^  built,  as  they 
suppose,  upon  the  Bible;  just  as  Sir  Isaac's  system  of  nature  is  built 
upon  the  material  universe.  But  the  old  fashioned  creed  of  the  fust 
christians  ran  in  such  sentences  as  these,  "The  Lord  is  risen,,  indeed, 
and  has  appeared  to  Peter." — "God  has  commanded  reformation  and 
forgiveness  of  sins  to  be  proclaimed  to  all  i>ations  under  heaven,""  &c. 

But  up  comes  a  grave,  religious,  philosophic  sectary,  and  says,  in 
a  very  serious  mood.  Why,  Sir,  thousands  believe  your  gospel  facts, 
and  they  have  no  more  influence  upon  them  than  the  belief  of  the 
Musselman  in  the  mission  of  Mahomet.  How  will  you  account  for 
^ihis?  I  tell  you,  Sir,  you  are  the  cause  yourself  You  have  taught 
them  to  think  that  such  a  belief  is  good  for  nothing,  and  in  believing 
you  the  facts  are  neutralized,  just  as  acids  and  alkalies  form  new 
substances,  and  neutralize  each  other.  It  is  so  in  the  minds  of  men. 
A  lie  may  be  believed  along  with  truth — and  the  particular  lie  and 
particular  truth  taught  in  one  sermon,  equally  believed,  render  one 
or  both  inoperative.  Hence  it  is  that  the  most  valuable  truths  are 
inoperative.  A  person  who  has  been  taught  all  his  life  that  nothing 
but  silver  and  gold  can  purchase  food  and  raiment,  might  be  present- 
ed with  a  bank  bill  worth  ten  thousand  dollars^  and  yet,  under  the 
belief  that  it  was  not  money,  might  perish  with  hunger  or  cold  in  the 
absence  of  gold  and  silver,  thinking  that  he  had  no  money  to  go  to 
market;  but  let  some  person  teach  him  that  this  bank  bill,  by  a  new 
agreement  of  society,  was,  by  appointment  or  law,  good  for  ten  thou- 
sand pieces  of  silver;  the  moment  he  is  persuaded  of  this,  he  feels 
himself  rich,  and  rejoices  with  exceeding  joy.  So  let  a  person  be 
undeceived  on  this  cardinal  point,  and  be  taught,  that  to  believe  that 
Jesu^  Christ  rose  from  the  dead,  to  be  assured  of  this  fact,  is  all  that 
ifnecessary  to  constitute  saving  fliith,  or  such  a  belief  as  will,  if 
obeyed,  introduce  a  man  into  the  kingdom  of  heaven,  and  a  corre 
spondent  joy  and  gladness  must  ensue. 

Ah !  my  friends,  tlje  dogmas  w  hich  represent  the  scriptures  as  a 
scaled  book,  and  that  teach  that  new  revelations  must  be  given  to  open 
the  seals,  or  all  that  is  written  is  useless;  the  dogmas  which  teach 
that  saving  faith  is  a  principle  wrought  in  the  heart  independent  of 
:hc  testimony  of  God,  that  faith  is  the  consequence  of  regeneration; 
Ihat  a  man  must  be  first  saved  then  believe,  and  all  their  kindred 
dogmas  have  put  weapons  into  the  hands  of  the  adversary  of  our 
faith,  as  well  as  have  made  the  word  of  God  of  none  effect  in  the 
hearts  and  lives  of  all  who  believe  them.  Many  sceptics  mistake  the 
dross  of  mere  human  doctrines  and  dogmas  for  the  pure  gold  of  Chris- 
tianity. 

Men  have,  under  the  dominion  of  opinions,  been  made  to  love  and 
hate  one  another  for  the  agreement  or  collision  of  their  opinions. — 
But  under  the  dominion  of  faith  tlioy  are  taught  to  allow  a  difference 
of  opinions.    There  is  but  "-one  /<«<//,"  but  no  v/here  is  it  written 


DEBATE.  Ill 

Ast  there  is  but  one  opinion.  All  christians  are  in  reality  of  one 
faith;  fir  all  believe  the  gogpel  facts,  and  he  that  does  not  believe  the 
gospel  facts  cnnao'r  be  a  christian.  B'lt  the  Apostle  Paul  positively 
commanded  all  christians  to  maintain  the-'unift/  of  ilic  faith, "^  n.m\  to 
•'receive  one  another  without  regard  to  diHerences  of  opinion.'' — • 
There  is  only  one  faith,  but  many  opinions,  and  many  different  de- 
grees of  knovvierlge;  and  Christianity  makes  allowances  for  these. 

A  siih  and  a  svpra  prefixed  to  the  woYd  lapsarian,  or  tlie  letter  i  in 
the  word  omousioft,  or  omoiou.no,<?^  have  made  difterent  commnni- 
ties  under  the  banners  of  him  who,  in  his  own  person  and  by  his 
apostles,  condescended  to  all  tlie  weahnesfses  and  didness  of  intellect 
found  In  mafi  or  woman  who  loved  his  person.  Sectaries  have  for- 
gotten that  God  is  love,  as  manifested  in  Jesus  Christ  to  the  world ; 
that  all  Christianity  is  resolvable  into  this  grand  truth,  that  "6?0(Z  .so 
loi'ed  the  irorld  as  to  send  his  only  hcg-otten  Son  into  the  world,  that 
WHOSOEVER  helicveth  in  him  might  he  sared.^  Wlxo,  believing  this, 
can  think  that  he  woukl  condenm  a  person  that  loved  him  because  he 
could  not  apprehend  the  metaphysical  import  of  a  prefixed  sub  or  su- 
pra, or  an  intermediate  i'^ 

Little  children  can  apprehend  and  believe  the  gospel  facts,  as  well, 
or  as  firmly  as  Sir  Isaac  Newton  did.  But  they  cannot  understand  any 
of  the  abstract  dogmas  of  the  various  philosophic  sects.  Wh}'  then 
exclude  them  from  the  fold  of  Christ?  The  Apostle  John  addressed 
the  congregations  of  his  time  as  composed  of  old  men,  young  men, 
and  children.  That  they  were  liteially  such,  appears  from  his  ad- 
dress to  each.  The  old  men  had  known  Jesus  Christ  from  the  begin- 
ning of  the  proclamation  concermng  him.  The  young  mei  had  over- 
come the  world,  notwithstanding  the  strength  of  youthful  passions. 
And  the  little  children  had  begun  well,  they  had  been  baptized,  they 
had  just  received  the  remission  of  their  sins.  AH  these  had,  however, 
one  faith,  believed  the  same  facts;  but  of  very  different  attainments 
both  in  knowledge  and  in  behaviour.  How  foolish  those  systems  that 
require  all  men  to  be  of  one  standard  height  in  religious  opinion; 
which  will  have  the  iron  bedstead  of  Procrustes  forfixing  thestatureto 
which  every  man  must  grow,  on  peril  of  losing  his  head  or  his  soul ! 

The  genius  of  Christianity  is  love.  Its  tendency  is  peace  on  earth 
and  good  will  among  men — and  it  will  eventuate  in  glory  to  God 
and  man  in  the  highest  heaven.  It  contemplates  the  reformation  of 
the  world  upon  a  new  principle.  It  aims  at  conquering  men  by 
love.  And  he  is  a  superficial  philosopher,  who  cannot  see  that  this 
is  the  only  rational  way  to  pi'omote  purity  and  happiness — for  these 
are  inseparable  companions — Uappy  the  pure  in  heart,  for  they  shall 
see  God?  And  no  system  which  leaves  man  not  in  the  possession  of  a 
quiet  conscience  can  bestow  him  happiness.  Love  has  a  transfigur- 
ing, or  transforming  effic^icy  upon  the  human  mind.  To  impress  the 
image  of  God  upon  the  human  heart,  it  is  necessary  that  the  lov^e 
of  God  should  be  exhibited  to  the  human  mind.  Men  cannot  be 
made  to  love  by  commands  and  threats — that  would  be  most  unphilo- 
^ophic.     If  we  v/ould  have  men  to  love,  we  must  present  an  amiable 


1.12  DEMTfe- 

object.  This  is  GotT^s  method.  To  fill  men  with  love  to  hifn,  nc 
shews  them  that  he  loves  them.  They  say,  "Jt-e  love  him  because  he 
first  loxed  us^''  That  system  Avhich  promotes,  or  is  calculated  to 
promote,  the  greatest  degree  of  love  among  men  is  the  most  y)hiIo- 
sophic  plan  for  purifying  and  reforming  the  world.  This  Mr.  Owen's 
system  has  lost  sight  of.  There  is  nothing  in  it  to  produce  love, — 
It  Avants  an  object,  amiable  and  magnificent,  to  arouse  reflection', 
'•*  dmiration,  and  love  in  man.  Eating  and  drinking  and  lodging  in 
the  same  apartments,  are  all  the  stimulus  he  has  to  present  to  the 
human  mind  to  promote  love.  And  yet  who  does  not  know  that  the 
fdstinc;!-',  and  Avatchings,  and  hardships,  and  dangers,  of  a  single 
campaign,  or  of  a  shipwreck,  will  produce  more  kind  feelings  and 
solicitude  for  the  welfare  of  our  companions  than  the  feasting  together 
Tor  years  at  the  same  festive  board  is  capable  of  producing?  If  men 
wer»  to  wreck  their  ingenuity  to  eternity,  to  invent  a  scheme  for 
promulging  love  and  good  will  among  men,  they  could  find  nothing 
iiaif  comparable  to  the  christian  scheme.  It  finds  men  hated  and 
hating  one  another,  full  of  bitterness  and  wrath,  yet  all  in  the  same 
Calaniit3\  It  teaches  them  that  they  are  all  shipwrecked,  bankrupts, 
miserable, and  wretched.  It  makes  them  feel  this;  and  then  presents 
ihem  with  the  love  of  God,  sealed  by  the  death  of  his  Son. 

But  as  yet  we  have  said  nothing  about  doctrine.  True,  indeed, 
AVe  liave  not  spoken  of  the  doctrines  of  the  gospel.  This  word  is  not 
in  the  plural  form  Avhen  applied  to  the  truths  of  Christianity,  we 
sometimes  read  of  the  tZocir  in  cs  of  demons;  but  it  is  only  {\ie  doctrine 
cif  Cju'ist.  When  tl^s  tei'm  ddes  not  mean  teaching  which  it  often 
does,  it  simply  denotes  the  menning  of  tJre  facts.  Hence  the  mean- 
ing of  any  fact,  such  as  the  death  or  burial  of  Jesus  Christ,  is  the 
doctrine  of  the  death  or  burial  of  Christ.  As  is  the  moral  to  tlie  tale, 
so  i.';  the  doctrine  to  the-  fact.  Hence  all  who  believe  the  facts  and 
tmdcrstand  the  meaning  of  them,  have  the  sound  or  wholesome  doct- 
rine of  Ciu'ist.  Some,  may,  we  admit,  believe  the  facts  and  not 
under.'^tund  the  menning  of  them.  In  such  a  case,  the  facts  believed 
will  either  not  operate  at  all,  or  have  a  morbid  influence.  The 
apostolic  epistles,  so  far  as  doctrinal,  are  expressive  of  the  meaning  of 
the  gospel  facts.  They  taught  the  new  converts  the  legitimate, 
bearing  and  results  of  the  facts  believed.  The  other  parts  of  these 
]pttors  were  exhortatory  or  deductions  from  the  facts,  calculated  to 
direct  and  comfort  christians.  But  all  the  doctrme  of  Christ  grew 
out  of  the  facts,  just  as  all  christian  faith  is  predicated  upon  the 
testimony  concerning  them. 

Two  sentences  found  in  John's  writings  explain  the  whole  design 
''fboth  the  historical  and  epistolary  parts  of  the  apostles  writings: 
The  design  of  the  historical  books  is  thus  expressed  by  John ; — 
"Many  other  signs,  truly,  did  Jesus,  in  the  presence  of  his  disciples, 
which  are  not  written  in  this  book;  but  these  that  are  written,  are 
written  that  you  might  believe  that  Jesus  is  the  Messiah  the  son  of 
God;  and  that  believing  you  might  have  life  through  his  name^ — 
The    design  of  the  epistolary  part  he  has    as  clearly  e.xpressed: 


DEBATE.  iiS 

'»These  things  do  we  write  to  you,  brethren,  that  your  joy  may  be 
complete,''''  or  that  you  may  know  the  things  which  have  been  gifted 
to  you  from  God. 

Having  so  far  glanced  at  the  genius  and  design  of  the  christian 
scriptures,  and  the  chi-istian  religion,  and  remotely  at  its  tendencies, 
we  shall  give  place  to  Soanie  Jeuyns  again  on  the  tendency  of  this 
religion.  The  extract  which  I  am  about  to  read,  not  only  shews  the 
natural  tendency  of  this  religion  but  constitutes  a  formidable  argt'.- 
raent  in  proof  of  its  authenticity.  For  as  1  hinted  to  you  before, 
this  erudite  and  acute  statesman  triumphantly  proves  the  Divine 
authority  of  this  religion,  from  the  religion  itself,  or  what  is  not 
unfrcquently  termed,  the  internal  evidence—  ^  the  object 

of  this  religion,  he  says :  page  13 — 16. 

•'•First  then,  the  object  of  this  religion  is  entirely  new,  and  is  this; 
to  prepare  us  by  a  state  of  probation  for  the  kingdom  of  heaven, — 
This  is  every  v/here  professed  by  Christ  and  his  Apostles  to  be  the 
chief  end  of  the  Christian's  life;  the  crown  for  Avhich  he  is  to  con- 
tend, the  goa.1  to  which  he  is  to  run,  the  harvest  which  is  to  pay  him 
fur  all  his  labours.  Yet  ])revious  to  their  preaching  no  such  prize 
was  ever  hung  out  to  mankind,  nor  any  means  prescribed  for  the 
attainment  of  it. 

It  is  indeed  true,  that  some  of  the  philosophers  of  antiquity  enter- 
«;ained  notions  of  a  future  state,  but  mixed  with  much  doubt  and 
uncertainty.  Their  legislators  also  endeavored  to  infuse  into  the 
minds  of  the  people  a  belief  of  rewards  and  punishments  after  death; 
bat  by  this  they  only  intended  to  give  a  sanction  to  their  laws,  and  to 
enforce  the  practice  of  virtue  for  the  benefit  of  mrnkind  in  the  pres- 
ent life.  This  alone  seems  to  have  been  their  end,  and  a  meritorious 
end  it  was;  but  Christianity  not  only  operates  more  effectually  to 
this  end,  but  has  a  nobler  design  in  view;  which  is,  by  a  proper 
education  here,  to  render  us  fit  members  of  a  celestial  society  here- 
after. In  all  former  religions,  the  good  of  the  present  lite  was  the 
first  object ;  in  the  Christian,  it  is  but  the  second.  In  those,  men 
were  incited  to  promote  that  good  by  the  hopes  of  a  future  reward; 
in  this,  the  practice  of  virtue  is  enjoyed  in  order  to  qualify  them  for 
that  reward.  There  is  a  great  difference,  I  apprehend,  in  these  two 
plans;  that  is,  in  adhering  to  virtue  from  its  present  utility  in  expect- 
ation of  a  future  happiness,  and  living  in  such  a  manner  aS  to  qualify 
us  for  the  acceptance,  and  the  enjoyment  of  that  happiness;  and  the 
conduct  and  disposition  of  those,  who  act  on  these  different  principles, 
must  be  no  less  different.  On  the  first,  the  constant  practice  ot" 
justice, temperance,  and  sobriety,  will  be  sufficient;  but  on  the  latter, 
we  must  add  to  these  an  habitual  piet>',  faith,  resignation,  and  con- 
tempt of  the  world.  The  firet  may  make  us  very  good  citizens,  but 
will  produce  but  a  tolerable  Ciiristian.  Hence  it  is  that  Christianity 
insists  more  strongly,  than  any  preceding  institution,  religious  or 
moral,  on  purify/  of  heart  and  a  benevolent  disposition;  because  these 
are  absolutely  necessary  to  its  great  end.  But  in  those*  whose 
recommendations  of  virtue  regard  the  present  life  only,  and  whose 
VOL.  II,  10* 


U4  DEBATE. 

proiiiiscd  rewards  in  another,  were  low  and  sensual,  no  preparatory 
qualifications  were  requisite  to  enable  men  to  practice  the  one,  or  to 
enjoy  the  other;  and  therefore  we  see  this  object  is  peculiar  to  this 
religion,  and  with  it,  was  entirely  new. 

But  although  this  object,  and  the  principles  on  which  it  is  founded 
were  new,  and  perhaps  undiscovcrable  by  reason,  yet  when  disco- 
vered^ they  are  so  consonant  to  it,  that  we  cannot  but  readily  assent 
to  them.  For  the  truth  of  this  principle,  that  the  present  life  is  a 
state  of  probation,  and  education  to  prepare  us  for  another,  is  con- 
firmed by  every  thing  which  we  see  around  us.  It  is  the  Only  key 
which  can  open  to  us  the  designs  of  Providence  in  the  economy  of 
human  affairs;  the  only  clue,  which  can  guide  us  through  that  path- 
less wilderness,  and  the  only  plan  on  which  this  world  could  possibly 
have  been  formed,  or  on  which  the  history  of  it  can  be  comprehended 
cr  explained.  It  could  never  have  been  formed  on  a  plan  of  happi- 
ness, because  it  is  every  where  overspread  with  innumerable  miseries ; 
lior  of  misery,  because  it  is  interspersed  with  many  enjoyments. 
It  could  not  have  been  constituted  for  a  scene  of  wisdom  and  virtue, 
because  the  history,  of  mankind  is  little  more  than  a  detail  of  their 
follies,  and  wickedness;  nor  of  vice,  because  that  is  no  plan  at  all, 
being  destructive  of  all  existence,  and  consequently  of  its  own.  But 
on  this  system  all  that  we  here  meet  with,  may  be  easily  accounted 
for;  for  this  mixture  of  happiness  and  misery,  of  virtue  and  vice, 
necessarily  results  from  a  state  of  probation  and  education ;  as  pro- 
bation implies  trials,  sufferings,  and  a  capacity  of  offending;  and 
education,  a  propriety  of  cliastisement  for  those  offences."* 

More  has  been  read  here  than  is  necessary  to  our  object,  the 
prominent  idea  on  which  we  emphasise  is,  that  the  tendency  of  this 
religion  is  to  produce  purity  of  heart  as  essential  to  present  and  future 
happiness;  not  to  obtain  it  as  a  reward,  but  to  prepare  ourselves  for 
the  enjoyment  of  il.  A  jierson  to  sustain  any  character  must  have 
a  previous  training.  A  plain  unlettered  man  would  feel  himself  but 
ill  at  ease  among  the  polished  grandees  of  this  world:  his  taste,  edu- 
cation and  habits  would  disqualify  him  for  all  enjoyments  in  their 
.society.  Now  this  is  the  prominent  design  of  the  christian  religion, 
not  only  to  reveal  a  ftitui-e  state,  but  to  prepare  us  for  the  enjoyment 
of  it.  A  design  so  apparent  in  the  volume  as  to  make  it  a  miracle, 
10  me  at  least,  how  any  person  could  conceive  the  authors  of  it  to  be 
bad  men,  deceivei-s,  or  impostors. 

That  theol)jector  design  of  the  christian  religion  is  not  political, 
needs  scarcely  to  be  proved ;  when  speaking  of  the  personal  cliaract^r 
of  this  religion,  Mr.  Jenyns  very  forcibly  remarks,  page  SO — 22. 

'•And  here  1  cannot  omit  observing,  that  the  personal  character 
of  the  author  of  this  religion  is  no  less  new,  and  extraordinary,  than 
the  religion  itself,  who  "spake  as  never  man  spake,"  and  lived  as 
never  man  lived.     In  proof  of  this,  I  do  not  mean  to  alledge,  tliat  he 

•See  the  same  train  of  thought  Ingeniously  pursued  in  one  of  the  Spectators 
of  Addison,  in  which  he  considers  heuvai,  not  so  much  tlte  reward  as  the  con- 
sequence of  virtuous  actions.— .flf/xjr/e?-. 


nFXA'n:  its 

Tasted  forty  days,  that  he  performed  a  variety  ©f  miracles,  and  after 
being  buried  three  days,  that  he  arose  from  the  dead;  because  these 
accounts  will  have  but  little  effect  on  the  miiids  of  unbelievers,  who. 
if  they  believe  not  the  religion,  will  give  no  credit  to  the  relation  of 
these  facts;  but  I  will  prove  it  from  facts,  which  cannot  be  disputed. - 
For  instance,  he  is  the  only  founder  of  a  religion  in  the  history  of 
mankind,  which  is  totally  unconnected  with  all  human  policy  and 
government,  and  therefore  totally  unconducive  to  any  worldly  pur- 
pose whate^'er.  All  others,  Mahomet,  Numa,  and  even  Moses  him- 
self, blended  their  religious  institutions  with  their  civil,  and  by  them 
obtained  dominion  over  their  respective  people;  but  Christ  neither 
aimed  at,  nor  would  accept  of  any  such  power,  he  rejected  every 
object,  which  all  other  men  pursue,  and  made  choice  of  all  those 
which  others  fly  from,  and  are  afraid  of.  He  refused  power,  riches, 
honors,  and  pleasure;  and  courted  poverty,  ignominy,  tortures,  and 
death.  Many  have  been  the  enthusiasts,  and  impostors,  who  have 
endeavored  to  impose  on  the  world  pretended  revelations,  and  some 
of  them  from  pride,  obstinacy,  or  principle,  have  gone  so  far,  as  to 
lay  down  their  lives,  rather  than  retract. — But  I  defy  historv  to  shov/ 
one,  who  ever  made  his  own  sufferings  and  death  a  necessary  part 
of  his  oi'iginal  plan,  and  essential  to  his  mission ;  this  Christ  actually 
did:  he  foresaw,  foretold,  declared  their  necessity,  and  voluntarily 
endured  them.  If  we  seriously  contemplate  the  divine  lessons,  the 
perfect  precepts,  the  beautiful  discourses,  and  the  consistent  conduct 
of  this  wonderful  person,  we  cannot  possibly  imagine,  that  he  could 
have  been  either  an  idiot  or  a  madman;  and  yet,  if  he  was  not  what 
he  pretended  to  be,  he  can  be  considered  in  no  other  light.  And 
even  under  this  character  he  would  deserve  some  attention,  because 
of  so  sublime  and  rationnl  an  insanity  there  is  no  other  instance  iu 
the  history  of  mankind.'' 

In  speaking  of  the  moral  character  and  tendency  of  the  christian 
religion,  the  same  very  acute  writer  observes  ■.  "That  every  moral 
precept  founded  on  reason  is  carried  to  a  higher  degree  of  purity  and 
perfection  than  in  any  other  system  of  the  ancient  philosophers  of 
[)receding  ages — every  moral  precept,  founded  on  false  principles  is 
entirely  omitted,  and  many  new  precepts  added,  peculiarly  corres- 
ponding with  the  new  object  of  this  religion.''  From  these  peculiar- 
ities he  deduces  a  very  powerful  argument  in  proof  of  its  Divine 
origin.  The  first  item  has  been  frequently  noticed  by  other  writers,- 
But  few  have  spoken  more  explicitly  on  the  false  virtues  omitted  in 
the  christian  religion,  though  universally  applauded  in  all  other  re-' 
ligions.  These  false  virtues  are  valour,  -patriothm,  and  friendship.. 
His  remarks  upon  these  three  being  very  brief,  I  beg  leave  to  read 
them.     Page  31—30. 

'•Valor,  for  instance,  or  active  courage,  is  for  the  most  part  con- 
stitutional, and  thoi-efore  can  have  no  more  claim  to  moral  merit, 
than  wit,  beauty,  health,  strength,  or  any  other  endowment  of  the 
mind  or  body;  and  so  far  is  it  from  producing  any  salutaiy  effects  by 
♦introducing  peace,  order,  or  happiness  into  society^  that  it  is  the 


usual  perpetrator  of  all  the  violences,  which  from  retaliated  injuri«t, 
distract  the  world  with  bloodshed  and  devastation.  It  is  the  engine 
by  which  the  strong  are  enabled  to  plunder  the  weak,  the  proud  to 
trample  upon  the  humble,  and  the  g  lilty  to  oppress  the  innocent. 
it  is  the  chief  instrument  which  ambiti-n  employs  in  her  unjust  pur- 
suits of  wealth  and  power,  and  is  therefore  so  much  extolled  by  her 
votaries.  It  was  indeed  congenial  with  the  religion  of  pagans,  whose 
gods  were  for  the  most  part  made  out  of  deceased  heroes,  exalted  to 
heaven  as  a  reward  for  the  mischiefs  which  they  had  perpetrated 
upon  earth,  and  therefore,  with  them,  this  was  the  first  of  virtues, 
.and  had  even  engrossed  that  denomination  to  itself;  but  whatever 
merit  it  may  have  assumed  among  pagans,  with  Christians  it  can 
pretend  to  none,  and  few  or  none  are  the  occasions  in  which  they  are 
permitted  to  exert  it.  They  are  so  far  from  being  allowed  to  inflict 
evil,  that  they  are  forbid  even  to  resist  it;  they  are  so  far  from  being 
encouraged  to  revenge  injuries,  that  one  of  their  first  duties  is  to 
forgive  them ;  so  far  from  being  incited  to  destroy  their  enemies,  that 
they  arc  commanded  to  love  them,  and  to  serve  them  to  the  utmost 
of  their  power.  If  christian  nations  therefore  were  nations  of  chris- 
tians, all  war  would  be  impossible  and  unknown  among  them,  and 
valour  could  be  neither  of  use  nor  estimation,  and  therefore  could 
never  have  a  place  in  the  catalogue  of  christian  virtues,  being 
irreconcileable  with  all  its  precepts,  I  object  not  to  the  praise  and 
honors  bestowed  on  the  valiant,  they  are  the  least  tribute  which  can 
be  paid  them  by  those  who  enjoy  safety  and  aliluence  by  the  inter- 
vention of  their  dangers  and  sufTerings;  I  assert  only  that  active 
courage  can  never  be  a  christian  virtue,  because  a  christian  can 
have  nothing  to  do  with  it.  Passive  courage  is  indeed  frequently, 
and  properly  inculcated  by  this  meek  and  sufTering  religion,  under 
the  titles  of  patience  and  resignation:  a  real  and  substantial  virtue 
this,  and  a  direct  contrast  to  the  former;  for  passive  courage  arises 
from  the  noblest  dispositions  of  the  human  mind,  for  a  contempt  of 
misfortunes,  pain,  and  death,  and  a  confidence  in  the  protection  of  the 
Almighty;  active,  from  the  meanest;  from  passion,  vanity,  and  self- 
dependence.  Passive  courage  is  derived  from  a  zeal  for  truth,  and 
a  perseverance  in  duty;  active  is  the  offspring  of  pride  and  revenge', 
and  the  parent  of  cruelty  and  injustice.  In  short,  passive  courage  is 
the  resolution  of  a  philosopher;  active,  the  ferocity  of  a  savaged 
Nor  is  this  more  incompatible  with  the  precepts,  than  with  the  object 
of  this  religion,  which  is  the  attainment  of  the  kingdom  of  heaven; 
for  valor  is  not  that  sort  of  violence  by  which  that  kingdom  is  to 
be  taken;  nor  are  the  turbulent  spirits  of  heroes  and  conquerors  ad- 
missible into  those  regions  of  peace,  subordination,  and  tranquility, 
^'Patriotism  also,  that  celebrated  virtue,  so  much  practised  in 
dncient,  and  so  much  professed  in  modern  times;  that  virtue,  which 
so  long  preserved  the  liberties  of  Greece,  and  exalted  Rome  to  the 
empire  of  the  world:  this  celebrated  virtue,  I  say,  must  also  be  ex- 
cluded; because  it  not  only  falls  short  of,  but  directly  counteract!?,, 
the  extensive  benevolence*  of  this  religion.      A  christian  is  of  no 


DEBATE.  117 

roiintrv  ;  f'.«  i;^  a  citizen  of  the  world;  and  his  neighbors  and  country- 
men arc  the  inhabitants  of  the  remotest  regions,  whenever  their 
distresses  demand  his  friendly  assistance.  Christianity  commands 
us  to  love  all  mankind,  patriotism  to  oppress  all  other  countries  to 
advance  the  iinaginnry  prosperity  of  our  own.  Christianity  enjoins 
us  to  imitate  the  universal  benevolence  of  our  Creator,  who  pours 
forth  his  blessings  on  every  notion  upon  earth;  patriotism,  to  copy 
the  mean  partiality  of  an  English  parish  oiiicer,  who  thinks  injustice 
and  cruelty  meritorious,  whenever  they  promote  the  interests  of  his 
'own  inconsidevable  village.  This  has  ever  been  a  favourite  virtue 
with  mankind,  because  it  conceals  self-interest  under  the  mask  of 
public  spirit,  not  only  from  others,  but  even  from  themselves,  and 
gives  a  license  to  inflict  wrongs  and  injuries,  not  only  with  impunity, 
but  with  applause;  but  it  is  so  diametrically  opposite  to  the  great 
characteristic  of  this  institution,  that  it  never  could  have  been  ad- 
mitted into  the  list  of  christian  virtues. 

"Friendship  likewise,  although  more  ct>ngenial  to  the  principles 
of  Christianity,  arising  from  more  tender  and  amiable  dispositions, 
could  never  gain  admittance  among  her  benevolent  precepts  for  the 
same  reason;  because  it  is  too  narrow  and  confined, and  appropriates 
that  benevolence  to  a  single  object,  which  is  here  commanded  to  be 
extended  to  all.  Where  friendship  arises  from  similarity  of  senti- 
ments, and  disinterested  affections,  they  are  advantageous,  agreeable, 
and  innocent,  but  have  little  pretensions  to  merit;  for  it  is  justly 
observed,  "If  ye  love  them,  whieh  love  you,  what  thank  have  ye? 
for  sinners  also  love  those,  that  love  them."  But  if  they  are  formed 
from  alliance  in  parties,  factions,  and  interests,  or  from  a  participa- 
tion of  vices,  the  usual  parents  of  what  are  called  friendships  among 
mankind,  they  are  then  both  mischievous  and  criminal,  and  conse- 
quently forbidden,  but  in  their  utmost  purity  deserve  no  recommen- 
dation from  this  religion." 

As  Mr.  Jenyns,  though  a  very  hoftorable  member  of  the  Britisix 
parliament,  dared  to  avow  that  patriotism  was  not  one  of  the  christian 
virtues,  we  may  add  that  even  the  policy  which  we  so  much  appro- 
bate in  this  community  under  the  name  o(  ^^The  American  sj/stem,'"' 
though  most  unquestionably  good  policy,  is  a  very  bright  example  of 
the  correctness  of  his  remark  upon  patriotism.  The  patriotism  of 
Great  Britain  would  not  permit  her  to  buy  the  products  of  our  soil, 
and  our  patriotism  will  not  permit  us  to  buy  the  products  of  her 
mechanical  labors;  she  will  compel  her  own  subjects  to  suffer  rather 
than  purchase  our  corn  and  flour,  and  we  will  endeavor  to  deprive 
the  manufacturmg  classes  in  Great  Britain  of  the  means  of  subsist- 
ence to  hold  up  our  own.  All  this  is  good  policy  and  good  patriotjsni, 
but  no  part  of^  the  christian  religion.  To  call  this  a  virtue  may  be 
correct  in  politics — or  economics: — but  in  the  christian  religion  it 
would  pass  for  a  false  virtue,  and  very  justly,  according  to  the 
genius  of  this  religion  which  embraces  all  christians  in  its  affection, 
and  all  mankind  in  its  benevolence. 

.^ome  have  rather  c,ensufeH  than  applauijed  sonae  .of  the  precepts 


JT8  DEBATE. 

f  Hind  ill  the  '■\^errtmn  on  the  7?^own^"  Pretty  thing,  indeed,  say  they, 
to  be  commanded  "to  turn  the  other  cheek  to  him  that  has  already 
smitten  us  once;"  and  to  go  "two  miles  with  him  vhat  compels  us  to 
jro  one.-'  Ye?,  indeed,  a  pretty  thing  tor  the  proud  and  retaliating! 
Biit  the  question  is.  Which  is  the  speedier  way  to  end  the  controversy '? 
Now  take  the  precept  literally,  and  doubt  not  the  controversy  will  be 
sooner  terminated,  and  less  danger  will  be  incurred  by  turning  the 
other  cheek  than  by  striking  liack; — and  we  will  sooner  get  rid  of  an 
unprofitable  companion  by  going  two  miles  with  him,  than  to  stop 
and  quarrel  on  the  rOad.  Now,  taking  them  literally,  which  is  not  in 
accordance  with  the  genius  of  such  niiixims,  nor  the  Saviour's  inten- 
tion, I  presume;  but,  I  say,  take  them  literally,  and  they  are,  in 
their  tendency,  belter  than  any  other  course  which  can  be  pursued  to 
terminate  the  quarrel. 

But  Christianity  inculcates  many  virtues  unknown  and  untaught 
before,  each  of  which  demonstrates  its  divinity  and  excellent  ten- 
dlency.  I  will  prefer  takintj  notice  of  them  in  the  words  of  Mr.  Jenyns 
to  my  own  desultory  remarks. 

On.the  beatitude  which  says,  "Blessed  are  the  poor  in  spirit,  for 
fiieirs  is  the  kingdom  of  heaven,"  he  remarks — 

"This  v.as  so  new,  and  so  opposite  to  the  ideas  of  all  Pagan  moral- 
ists, that  they  thought  this  temper  of  mind  a  criminal  and  contempti- 
ble meanness,  which  must  induce  men  to  sacrifice  the  glory  of  their 
country,  and  their  own  honor,  to  a  shameful  pusillanimity;  and  such 
it  appears  to  almost  all  who  are  called  Christians  even  at  this  day, 
who  not  only  reject  it  in  practice,  but  disavow  it  in  principle,  not- 
withstanding this  explicit  declaration  of  their  Master.  We  see  them 
revenging  the  smallest  affronts  by  premeditated  murder,  as  indivi- 
duals, on  principles  of  honor;  and,  in  their  national  capacities, 
destroying  each  other  with  fire  and  sword,  tor  the  low  considerations 
of  conimcrcial  interests,  the  balance  of  rival  powers,  or  the  ambition 
of  princes.  We  see  them  wiih  their  last  breath  animating  each  other 
to  a  savaoe  revenge,  and  in  the  agonies  of  death,  plunging  with  feeble 
arms  their  daggers  into  the  hearts  of  their  opponents;  and,  what  is  still 
worse,  we  hear  all  these  barbarisms  celebrated  by  historians,  flattered 
by  poets,  applauded  in  theatres,  approved  in  senates,  and  even  sanc- 
tified in  pulpits.  But  universal  practice  cannot  alter  the  nature  of 
things,  nor  universal  error  change  the  nature  of  truth.  Piide  was 
not  made  for  man,  but  humility,  meekness,  and  resignation:  that  is, 
poorness  of  spirit  was  made  for  man,  and  properly"  belongs  to  his 
dependent  and  precarious  situation;  and  is  the  only  disposition  of 
mind  which  can  enable  him  to  enjoy  ease  and  quiet  here,  and  hap- 
piness hereafter.  Yet  was  this  important  precept  entirely  unknown 
until  it  was  promulgated  by  him  who  said,  "Suffer  the  little  children 
to  come  unto  me,  and  forbid  them  not;  f  )r  of  such  is  the  kingdom  of 
heaven;  verily,  I  say  unto  you,  whosoever  shall  not  receive  the  king- 
dom of  God  as  a  little  child,  he  shall  not  enter  therein." 

Another  precept,  equally  new  and  no  less  excellent,  is  forgiveness 
of  inj-ir5P3.    "You  have  heard,"  says  Christ  to  h^s  disciples',  "Thoft 


DEBATE.  119 

shalt  iove  thy  neighbor  and  hate  thy  enemy ;  but  1  say  unto  you, 
love  your  enemies;  bless  them  that  curse  you;  do  good  to  them  that 
hate  you,  and  pray  for  them  which  despitefully  use  you,  and  perse- 
cute you."  This  was  a  lesson  so  new,  and  so  utterly  nn'-nown,  until 
taught  by  his  doctrine,  and  enforced  by  his  example,  that  the  wisest 
moralists  of  the  wisest  nations  and  ages,  represented  the  desire  of 
revenge  as  a  mark  of  a  noble  mind,  and  the  accomplishment  of  it  as 
one  of  the  chief  felicities  attendant  on  a  fortunate  man.  But  how 
much  inore  magnanimous,  how  much  more  beneficial  to  mankind,  is 
forgiveness!  It  is  more  magnanimous,  because  every  generous  and 
exalted  disposition  of  the  human  mind  is  requisite  to  the  practice  of 
jt :  for  these  alone  can  enable  us  to  bear  the  wrongs  and  insults  of 
■wickedness  and  folly  with  patience,  and  to  look  down  on  the  perpe- 
trators of  them  with  pity  rather  than  with  indignation;  these  alone 
■can  teach  us,  that  such  are  but  a  part  of  those  sufferings  allotted  to 
lis  in  this  state  of  probation,  and  to  knoAv,  that  to  overcome  evil  with 
good,  is  the  most  glorious  of  all  victories;  it  is  the  most  beneficial., 
because  this  amiable  conduct  alone  can  put  an  end  to  an  eternal  suc- 
cession of  injuries  and  retaliations ;  for  every  retaliation  becomes  a 
new  injury,  and  requires  another  act  of  revenge  for  satisfaction. 
But  would  we  observe  this  salutary  precept,  to  love  our  enemies,  and 
to  do  good  to  those  who  despitefully  use  us;  this  obstinate  benevolence 
would  at  last  conquer  the  most  inveterate  hearts,  and  we  should  have 
no  enemies  to  forgive.  How  much  more  exalted  a  character,  there- 
fore, is  a  christian  martyr,  suffering  with  resignation,  and  praying  for 
the  guilty,  than  a  Pagan  hero,  breathing  revenge,  and  destroying  the 
innocent!  Yet  noble  and  useful  as  this  virtue  is,  before  the  appear- 
•ance  ,of  this  religion  it  was  not  only  unpractised,  but  decried  in 
principle  as  mean  and  ignominious,  though  so  obvious  a  remedy  for 
most  of  the  miseries  of  this  life,  and  so  necessary-  a  qualification  for 
the  happiness  of  another." — p.  39 — 42. 

After  specifying  other  virtues  never  before  promulged,  such  as  what 
he  calls  faith,  repentance,  humility,  and  universal  benevolence,  he 
concludes  with  these  remarks,  p.  51 — 55: — 

It  cannot  be  denied  that  the  Great  Author  of  the  Christian  Institu- 
tion, first  and  singly  ventured  to  oppose  all  the  chief  principles  of 
Pagan  virtue,  and  to  introduce  a  religion  directly  opposite  to  those 
erroneous,  though  long  established  opinions,  both  in  its  duties  and 
in  its  object.  The  most  celebrated  virtues  of  the  ancients  were,  high 
spirit,  intrepid  courage,  and  implacable  resentment. 

^'Impiger,  iracundus,  inexoralibis,  accr,  was  the  portrait  of  the 
most  illustrious  hero,  drawn  by  one  of  the  first  poets  of  antiquity. 
To  all  these  adm.ired  qualities,  those  of  a  true  christian  are  an  evact 
contrast;  for  this  religion  constantly  enjoins  poorness  of  spirit,  meek- 
ness, patience,  and  forgiveness  of  injuries.  "But  I  say  unto  you^ 
that  ye  resist  not  evil ;  but  whosoever  shall  smite  thee  on  the  right 
cheek,  turn  to  him  the  other  also."  The  favorite  characters  among 
the  Pagans,  were  the  tupnulent,  ambitious,  and  intrepid,  who,  through 
toils  and  danger^,  acquired  wealthy  and  speat  it  in  luxury,  magaifi.* 


120  DEBATE. 

ccnee,  and  corruption;  but  both  these  arc  equally  adverse  to  tlie 
christian  system,  which  forbids  all  extraordinary  efforts  to  obtain 
wealth,  care  to  secure,  or  thought  concerning  the  enjoyment  of  it. 
■"Lay  not  up  for  yourselves  treasures  on  earth,"  &c.  "Take  no 
thought,  saying,  What  shall  we  eat,  or  what  shall  we  drink,  or  where- 
Avithal  shiil  we  clothed?  for  after  all  these  things  do  the  Gentiles 
seek  "  The  chief  object  of  the  Pagans  was  immortal  fame:  for  this 
their  poets  sang,  their  heroes  fought,  and  ther  patriots  died ;  and  thfe 
was  hung  out  by  their  philosophers  and  legislators,  as  the  great  incite- 
ment to  all  noble  and  virtuous  deeds.  But  what  says  the  Christian 
Legislator  to  his  disciples  on  this  subject?  Blessed  are  ye,  when 
men  shall  revile  you,  and  shall  say  all  manner  of  evil  against  you 
"falsely  for  my  sake;  rejoice,  and  be  exceeding  glad,  for  great  is 
your  reward  in  heaven."  So  widely  different  is  the  genius  of  the 
Pagan  and  Christian  morality,  that  I  will  venture  to  aff.rm  that  the 
most  celebrated  virtues  of  the  former  are  more  opposite  to  the  spirit, 
and  more  inconsistent  with  the  end  of  the  latter,  than  even  their 
most  infamous  vices;  and  that  a  Brutus  wrenching  vengeance  out  of 
his  hands  to  whom  alone  it  belongs,  by  murdering  the  oppressor  of  his 
country,  or  a  Cato  murdering  himself  from  an  impatience  of  control, 
leaves  the  world  more  unqualified  for,  and  more  inadmissible  into 
the  kingdom  of  heaven,  than  even  a  Messalina,  or  an  Heliogabalus, 
with  all  their  profligacy  about  them. 

"Nothing,  1  believe,  has  so  much  contributed  to  corrupt  the  true 
spirit  of  the  christian  institution,  as  that  partiality  which  we  contract 
from  our  earliest  education  for  the  manners  of  Pagan  antiquity :  from 
whence  we  learn  to  adopt  every  moral  idea,  which  is  repugnant  to  it; 
to  applaud  false  virtues,  which  that  disavows;  to  be  guided  by  laws 
of  honor,  which  that  abhors;  to  imitate  characters,  which  that  de- 
tests; and  to  behold  heroes,  patriots,  conquerors,  and  suicides  with 
admiration,  whose  conduct  that  utterly  condemns.  From  a  coalition 
of  these  opposite  principles  was  generated  that  monstrous  system  of 
cruelty  and  benevolence,  of  barbarism  and  civility,  of  rapine  and 
justice,  of  fighting  and  devotion,  of  revenge  and  generosity,  which 
harasfsed  the  world  for  several  centuries  with  crusade.s,  holy  wars, 
knight-errantry,  and  single  combats,  and  even  still  retains  influence 
enough,  under  the  name  of  honor,  to  defeat  the  most  beneficent  ends 
of  this  holy  institution.  I  mean  not  by  this  to  pass  any  censure 
on  the  principles  of  valor,  patriotism,  or  honor:  they  may  be  useful, 
and  perhaps  necessary,  in  the  commerce  and  business  of  the  present 
turbulent  and  imperfect  state;  and  those  who  are  actuated  by  them 
may  be  virtuous,  honest,  and  even  religious  men:  all  that  I  assert  is, 
that  they  cannot  be  christians.  A  profligate  may  be  a  christian, 
though  a  bad  one,  because  he  may  be  overjW)wer(?d  by  passions  and 
temptations,  and  his  actions  may  contradict  liis  principles;  but  a  man 
whose  ruling  principle  is  honor,  however  virtuous  he  may  be.  cannoi 
be  a  christian,  because  he  erects  a  standard  of  duty,  and  delilmrately 
adheres  to  it,,  diametrically  opposite  to  the  wliole  tenor  of  that  re- 
iigion." 


DEBATE.  Ui 

To  conclude,  the  direct  tendency  of  the  christian  religion,  is  to 
purify  the  heart,  and  to  make  men  every  thinj;  which  tiie  perfect 
happiness  of  society  requires.  After  Paul  had  gone  into  a  long  de- 
tail of  christian  virtues,  he  concludes  in  this  sweeping  style,  which 
suffers  not  one  virtue  to  escape :  "Finally,  brethren,  whatever  things 
are  true,  whatever  things  are  venerable,  whatever  things  ;ire  just, 
■whatever  things  are  pure,  whatever  tilings  arc  amiable,  whatever 
things  are  of  good  fame;  if  there  he  any  virtue,  and  if  any  praise  be 
due,  think  on,  and  pvactiss  these  things." 

One  miracle  there  is,  v/hich  Mr.  Owen  must  believe  at  all  events, 
on  the  whole  premises  before  us.  He  must  believe  tliat  a  set  of  vile 
mipostors,  deceivers  of  the  basest  stamp,  the  greatest  cheats  and  liars 
that  ever  lived,  did  give  birth  to  the  purest  system  of  morality  the 
world  ever  saw,  did  recommend  the  practice  of  every  virtue  which 
human  reason  in  the  most  cultivated  state  of  society  can  adniire  and 
approve.  He  must  believe  that  all  the  true  religion  and  genuine 
virtue  now  existing,  depends  ujwn  the  forgeries  of  a  pack  of  Cliar- 
latans,  v.'ho  went  about  fnvm  place  to  plac<^-  declaring  that  they  ha»;l 
heard  what  they  never  did  hear,  and  thnt  they  had  seeK  what  they 
never  saw.  This  miracle  Mr.  Owen  must  believe — which  is  a  miracl? 
of  a  more  incredible  character  than  any  one  in  the  volume,  especially 
when  we  take  into  view  the  circumstances  attendant  on  the  progress 
and  sufferings  of  these  wicked  impostors. 

"Jf  iiieaJi  thy  faith,  why  choose  the  harder  side?'"' 

But  still  I  have  not  made  sufficiently  emphatic  the  tendency  of 
Christianity  upon  every  one  who  embraces  it.  This  I  will  again  lay 
before  you.  It  becomes  the  more  necessary  to  call  this  up  again  be- 
cause our  opponent  execrates  Christianity  more  because  of  its  '^'idle 
fears  and  terrors'-  than  on  any  other  account.  To  me,  from  child- 
hood,  it  has  seemed  strange  why  mankind  should  more  fear  the  threats, 
than  hope  for  tlie  promise*  of  Jesus  Christ.  If  not  to  a  conscious- 
ness of  the  .>ust  desert  of  all  tiiat  is  threatened,  perhaps  anterior  to 
any  notice  of  the  threats,  I  know  not  to  what  other  cause  this  is  to 
be  attributed.  For  certain  it  is,  that  threats  and  promises  are  equally 
credible  or  incredible.  They  both  rest  upon  the  same  testimony. 
Now  chrislianitv,  if  rationally  regarded,  can  never  fill  but  one  class 
•>f  mankind  with  fears.  If  it  be  regarded  as  a  fraud  or  imposition, 
its  hopes  and  fears  are  equally  disannulled.  If  it  be  regarded  as 
true,  what  is  its  truth  save  pardon  and  peace  to  every  one  who  sub- 
mits to  the  government  of  Jesus  Christ?  No  person  c*in,  then,  be 
Mlled  with  any  fears  or  terrors  from  the  New  Testament,  but  he  that  be- 
Uecesand  wUlnotobey.  The  infidel  cannot  —the  christian  cannot.  To 
the  infidel  it  is  all  o  romance — to  the  christian  it  is  all  peace,  hope,  and 
joy,  real  as  life  itself.  Who,  then,  does  Christianity  make  unhappy? 
The  very  persons,  and  none  but  the  persons, it  ought  to  makeunhapppy  j 
viz,  thoise  who  believe,  and  will  not  obey  Jesus  Christ.  And  if  it  did 
not  make  such  unhappy,  it  would  be  unworthy  of  its  Author  and  its 
object.  And  the  man  who  labors  to  divest  the  guilty  of  his  fe^rs  is  a 
misanthrope,  and  not  a  philanthropist. 
Yor,.   H,  11 


\m  DEBATE. 

But  there  is  a  species  of  corrupt  Christianity,  winch  has  made  sui- 
cides through  the  false  alarms  which  it  creates  about  things  un- 
kaowii  and  unknowable.  I  have  njtjiing  to  do  with  it  more  than 
with  the  Alcoran.  It  is  enough  for  my  p'lrpose  to  show  tljat  christi- 
anity  promises  pardon  to  every  huiiui-'  being  who  vohmtariiy  submits 
to  the  government  of  Jesus  Christ ;  and  this  pardon  is  tendered  to  them 
the  very  instant  they  bow  to  tlieauth  uitv  of  Jesus  Christ  or  enter  his 
kingdom.  Hence  the  tirst  christians  always  rejoiced,  because  the 
moment  they  were  baptized  into  Jesns  Christ,  they  had  put  him  on 
as  their  Saviour;  or  in  other  word.-,  had  put  themselves  under  the 
oonsfjtuf ion  of  fliyor,  and  sin  could  no  Longer  lord  it  over  them,  for  they 
were  not  ujider  law.  Now  all  \\  ho,  like  Saul  of  Tarsus,  believed  in 
Jesus  Christ  and  were  baptized  for  the  remission  of  their  sins,  as  he 
was,  or  as  the  three  thousand  on  Pentecost,  couldj  like  the  Eunuch, 
after  baptism,  go  on  their  way  rejoicing.  So  that  the  first  christians 
addressed  one  another  as  having  their  sius  forgiven;  and  consequent- 
iy  ail  guilt  and  shame  and  fear  were  removed  from  their  consciences. 
They  did  not  cease — they  could  not  cease — always  to  rejoice,  with 
joy  unspeakHble  and  full  of  glory.  'Tis  monks  and  friars  and  monas- 
teries, that  have  invented  the  gloomy  religion  of  the  times.  The  first 
christians  were  commanded  to  rejoice  always.  So  that  the  legitimate 
tendency  of  the  religion  of  Jesus. Christ,  is  to  fill  all  who  submit  to 
his  government,  with  peace,  and  joy,  and  good  hope;  and  to  cause 
them  finally  to'  exclaim,  "O  Death,  where  no\y  tliy  sting!  O  Hades, 
y.liiire  now  thy  victory  1" 

That  such  are  the  inseparable  results  of  a  covdial  reception  of  the 
cospel^  or  of  a  sincere  submission  to  the  authority  of  Jesus  Christ,  all 
the  New  Testament  might  be  appealed  to  in  proof — I  will  only  allude 
to  a  few  cases.  Three  thousand  pierced  to  the  heart  by  Peter's  dis- 
course in  Jerusalem  on  the  day  of^  Pentecost,  so  soon  as  he  announ- 
ced reformation  and  remission  of  sins,  wexahsi^XxzGAforiherenmsion 
of  their  sins — and  straight-way  they  were  filled  with  joy  and  peace ; 
ft)r  they  eat  their  food  with  gladness,  praising  God.  When  many  of 
ihe  Samaritans  heard  Philip  proclaiming  the  Reign  of  Favor,  they 
believed  and  were  baptized,  both  men  and  women,  and  then,  we  learn 
from  Luke,  Nhere  was  mvehjpyin  that  cit.}iP  So  it  was  in  all  the  ci- 
ties where  Christianity  was  embraced.  The  apostles  taught  the  chris- 
tians that  God  'fhad  forgiven  then;j  all  trespasses."  Of  their  joy,  Peter 
says,  "Whom  having  not  seen  you  love,  but  on  whom  not  now  look- 
ing, but  believing,  you  rejoice  with  joy  unspeahahle  and  f till  of  glory  ?'* 
The  forgiveness  of  sins,  the  removal  of  guilt,  and  the  consequent  ter- 
mination of  all  fear  that  has  torment,  were,  rra  all  cases,  si/nultancotis 
blessings  etijoyed  by  all  christians  on  their  putting  themselves  under  the 
guidance  of  Jesus  Christ.  The  same  cause  will  produce  the  same 
effect,  and  wherever  the  ancierU  gospel  is  proclaimed,  believed,  and 
obeyed,  the  same  effects  will  uniformly  follow. 

Now  when  we  add  to  these  blessings  the  well-founded  hope  of  a 
gjorious  immortality,  at  the  resurrection  ofthe  just,we  have  elevated 
man  to  a  rank  worthy  of  himself,  and  made  his  e.vistence  worthy  o| 


DEBATE.  12S 

me  GREAT  Fii?ST  CAUSE.  So  that  the  direct  tendency  of  chnstianity 
isto  glorify  God  in  the  highest  decree;  to  produce  peace  of  mind,  joy, 
and  hope  in  the  believers;  and  to  ditlusegood  will  among  men.  The 
golden  paradoxes  of  Pual  speak  more  in  praise  of  Christianity  than 
all  the  enconuums  ever  pi-onounccd  upon  it.  To  hear  men  perse- 
cuted, reproached,  and  destitute  ofalmost  every  earthly  comfort, say, 
*'We  are  sorrowful,  yet  ahcays  rejoicing;  we  are  poor,  pet  making  many 
rich^  wc  have  nothing  yet  possessing  all  tilings,''''  transcends  all  the 
enconiums  from  all  the  orators  of  Greece,  Rome,  and  England,  pro- 
nounced upcii  virtue,;  the  gods,  and  religion. 

]^ancy  to  yourselves, my  friends,  a  society  in  v.hich  such  characters 
shall  have  the  rule,  and  then  yow  want  no  poet  to  describe  the  millen- 
nium to  you.  Peace,  harmony^  love, and  universal  good  will,  must  be 
the  order  of  the  day.  Tiiere  wants  nothing — Ijelieve  me,  my  friends, 
there  wants  nothing — but  a  restoration  of  ancient  Christianity,  and  » 
cordial  reception  of  it,  to  fill  the  v.orld  with  all  the  happiness,  jthy- 
sical,  intellectual,  and  nloral,  which  beings  like  us  in  this  state  of 
trial  could  endure — shall  I  .?ay  ? — yes,  endure,  and  enjov. 

But  even  yet,  were  we  to  close  our  renrarks  upon  the  tendencies 
of  Christianity,  upon  the  subject  of  it,  and  upon  society  at  Targe,  we 
tihould  fail  in  doing  justice  to  this  item,  Vv^e  must  not  only  speak  in 
general  terms  of  its  influences  upon  the  human  family;  we  must  look 
at  it  in  detail.  We  must  ask,  What  has  it  cZone/or  "womax?  Yes — for 
woman — created  to  be  the  help  meet  of  man?  In  all  Pagan  lands, 
and  even  among  the  Jews,  she  has  been  made  little  else  than  a  slave 
to  the  passion  and  to  the  tyranny  «f  man.  The  Jev/s  rather  exile  her 
from  the  synagogue,  as  altogether  animal  in  her  nature;  and  the  rude 
savage  makes  her  more  a  beast  of  burthen,  than  a  companion  fc>r 
man;  doomed  to  incessant  toils,  to  all  the  real  drudgeries  of  life. — 
Paganism,  in  it?  most  improved  forme,  leaves  her  williout  a  taste  for 
rational  enjoyment,  and  without  a  taste  of  it.  The  Jews  and  Pagans 
forages  back  have  scarce  recognized  that  she  has  any  claims  upon 
man  more  than  for  food  and  raimon*,  and  these,  indeed,  are  ofie.'i 
dispensed  to  her  without  a  smile.  But  some  half  dozen  of  female 
names  have  come  down  to  us  in  the  annals  of  Grecian  and  Roman 
story,  as  having  attracted  much  attention  from  their  cotemporaries, 
or  as  deserving  much  admiration  from  posteritv  .  Natural  aflection, 
in  defiance  of  Pagan  darKness,  superstition,  and  cnielty,  did,  in 
some  few  instances,  snatch  some  individual  females  from  the  empire 
of  night,  and  gave  them  a  place  among  the  reputable  characters  of 
antiquity.  But  the  sex,  as  such,  were  almost  universally  neglected. 
But  from  the  time  that  Gabraei  visited  the  cottage  of  Mary,  the  mother 
of  our  I^ord,  down  to  the  present,  wherever  Christianity  has  found  its 
way,  the  female  se?:  has  been  emancipated  from  ignorance,  bondage, 
and  obscurity.  It  has  been  the  aim  and  the  glory  of  Christianity,  my 
female  friends,  to  elevate  your  sex  from  the  degradation  of  Paganism, 
and  to  make  you  the  rational,  the  useful,  and  the  amiable  companion 
of^nan.  To  i^^  vou  are  indebted  for  that  infiuence  which  you  now 
possess,  and  ought  to  possess,  in  forming  the  character  of  man.  While 


ii24  DEBAllv. 

christkvnity  has  made  you  not  the  inferior  but  the  companion  and 
the  equal  of  man;  it  has  taught  you  that  you  are  to  pay  the  impost 
M-hicli,  for  this  honor,  it  has  laid  you  under.  That  is,  that  you  are 
to  bring  up  your  offspring  in  the  discipline  and  education  which  the 
J>ord  enjoins;  that  you  are  to  use  all  your  influence  in  casting  the 
minds  of  those,  under  your  control,  into  the  mould  of  the  apostles' 
doctrine.  This  is  the  way  you  can  perpetuate  the  blessings  which  you 
enjoy,  and  leave  behind  you  sons  and  daughters  who  will  feel  them- 
selves equals  and  mutually  love,  honor,  and  esteem  one  another.  Let 
me  remind  you  that  there  are  more  individuals  of  your  sex,  honored  in 
the  New  Testament,  more  of  them  named,  more  of  them  applauded, 
and  more  true  courtesy  shown  them,  than  is  to  be  found  in  all  the  other 
works  of  the  Augustan  age;  and  let  all  the  world  knov.'  that  in  the  New 
Testament  it  is  a  maxim  that  in  Christ  Jesus  there  is  neither  male 
nor  female,  but  that  both  sexes  arc  one  in  all  moral,  religious,  and 
social  pri/ileges  and  enjoyments  of  which  either  eex  is  susceptible. 

Christianity  would  not  have  commended  itself  to  every  man's  con- 
science had  it  not  paid  a  due  respect  to  all  the  natural  and  unavoida- 
ble relations  existing  in  society.  Hence  there  is  not  a  natural  relation 
to  which  it  does  not  allude.  Husbands  and  v/ives,  parents  and  chii- 
I'leu,  masters  and  servants, are  all  addressed  in  a  way  corresponding 
vith  the  nature  of  these  relations,  well  desigTicd  to  sanctify  and  ren- 
der them  all  useful,  comfortable,  and  happy. 

Here  I  am  informed,  by  a  note,  handed  me,  that  I  have  omitted  to 
&ay  any  thing  upon  the  subject  oi  regeneration.  Some  persons  think 
MS  most  preachers  speak.  If  you  will  observe,  scarce  a  preacher 
fi!,kes  a  text,  or  makes  a  sermon,  biU  he  nniet  give  you  his  >viiole  syg- 
tf^m  of  theology.  No  matter  where  the  text  be  found,  the  system  must 
come  out.  Hence  some  of  this  audience  think,  that,  in  defending 
i:hfistiauily,  I  must  defend  orexhibit  all  the  tenets  ofa  sect, or  all  the 
essential  points  of  some  system ;  and  so  I  am.  told  that  T  have  omitted 
the  article  on  regeneration.  Strange,  indeed!  when  T  have  been  dis- 
coursing at  length  upon  the  purifying  influences  of  the  Christian  reli- 
gion, and  its  tendencies  upon  the  hearts  and  lives  of  men,  1  should  be 
told  that  I  have  neglected  the  article  of  regeneration  !  Perhaps  my 
informant  expected  to  hear  from  me  a  disquisition  upon  the  quaint 
ihftoiies  of  modern  systemr-.  In  not  gratifying  him  with  such  a  dis- 
cussion, for  the  tune  being,  I  hope  ho  will  ha,ve  the  goodness  to  ex- 
cuse ini\ 

Having  paid  some  attention  to  t)ie  geniutf,  design,  and  tendency  of 
■hristianity,  I  will  now  ajiproach  th"  kocia]  system  again.  Mr.  Owen 
telies  upon  his  twelve  facts,  and  especially  upon  the  sixth  fact,  or  law, 
to  demolish  all  the  religions  in  the  world.  Yes,  indeed,  if  his  sixth 
law  bo  a  truism,  he  conceives  that  all  the  religions  of  the  world  arc  as 
prostrate  as  Dagon  before  the  ark.  If  it  be  so  that  we  can  neither 
make  ourselves  nor  our  wills;  that  circumstances  control  us  by  a  ne- 
cessity, as  unchangeable  as  fate  itself,  then  he  has  proved,  by  merely 
ass'irting  these  laws,  that  all  the  religions  of  the  world  are  Ibunded  upon 
tlij  ignorance  oi"  mankind.     He  doe.s  not  seem  to  have  noticed  thai 


DEBATE.  125 

ihcro  13  a  very  learned  and  respectable  body  of  christians  who  attribute 
as  much  to  necessity,  only  under  different  names,  as  he  does  himself. 
Every  action  of  every  human  being,  is,  with  them,  foreknown,  and 
prcdetei'miiied  ft-om  all  eternity ;  or  in  brief,  ^'-that  God  hasforeordaifi- 
ed  ivhaCsoever  comes  to  pass,''''  Yet  these  are  all  firm  and  rational  and 
argumentative  believers  in  the  Divine  authority  of  these  records. 
How,  then,  in  the  name  of  reason,  can  Mr.  Owen  think,  that,  in  prov- 
ing his  doctrine  of  fate  or  necessity,  he  has  proved  all  the  reli 
gions  in  thcj  world  to  be  predicated  upon  the  ignorance  of  mankind, 
when  he  will  had  myriads  of  christians,  philosophic  or  systematic^ 
necessaricuis,  admitting  his  premises  in  all  the  prominent  items,  and 
yet  dissenting  from  his  conclusions. 

It  will  not  then  follow,  as  a  necessary  consequence,  in  the  mind  of  a 
thorough  Calvinist,  that  if  our  volitions  have  no  power  over  our  belief; 
that  if  all  things  are  unchangeably  fixed,  tliere  is  no  truth  in  religion. 
Mr.  Owen  has  taken  for  granted  that  which  will  not  be  granted  by 
myriads  of  learned,  acute,  and  talented  men,  that  his  propositions 
proved  and  Christianity  is  slain.  I  hope  he  will  yet  turn  his  thoughts 
thitherward.  He  may  say  that  they  are  inconsistent,  and  self-condemn- 
ed; but  still  it  proves  that  his  system  may  be  true  and  Christianity 
true — ^myriads  being  judges. 

But  this  only  on  the  way  to  another  peep  into  his  theory.  1  do  think 
as  Mr.  Owen  has  paid  so  little  attention  to  the  objections  offered  to 
his  system,  that  I  am  logically  excused  fr>)m  paying  any  farther  at- 
tentiontoit.  But  as  he  still  reiterates  his  fundamentals  with  undis- 
mayed confidence  that  the  repetition  of  them  is,  like  a  charm,  to  effect 
a  cure  of  our  mental  maladies;  and  as  he  has  repeatedly  affirmed  that 
if  one  of  his  principles  can  be  proved  erroneous,  he  will  give  up  the 
whole.     I  will  call  upon  another  witnesss  in  the  case. 

If  consciousness  be  any  sort  of  evidence  of  the  powers  with  which 
%vft  are  endowed,  1  make  the  following  appeal  to  it  on  the  subject  of 
his  sixth  law : 

Objects  are  thrown  in  our  way,  or  we  go  in  quest  of  them. — 
These  excite  our  reasoning  powers,  or  call  them  into  action.  We 
reason  upon  them  and  form  judgments.  These  judgments  or  con- 
clusions either  call  for  some  acti%ity  upon  our  part,  or  they  do  not. 
If  they  do  not,  v,-e  do  not  act.  But  if  they  do,  we  act.  Now  what 
is  the  cause  of  these  actions?  Not  the  mere  presentation  of  the  object, 
but  our  reasonings  upon  it.  From  the  first  examination  of  the  object 
to  the  last,  there  is  a  continual  determination  of  the  mind  to  the  object; 
or  when  we  havefini.shcd  the  first  exammation  of  the  object  we  will  to 
examine  it  a  second  time;  and  so  on  to  the  third,  or  fourth  examina- 
tion. Mr.  Owen,  for  example,  had  heard  that  the  Mexican  gov- 
ernment had  much  territory  to  dispose  of — his  previous  desire  for 
territory  to  te;-t  his  theory  upon,  prompts  him  to-  think  upon  sojlie 
plan  for  obtaining  a  part  of  it.  He  reasons  upon  thfe  ol  ject^  and 
examines  it  iu  many  iiiuepeudent  points  of  view.  On  everv" separate 
view  of  the  su"  jccf,  he  decides  to  examine  it  ajria!"!.  There  fire  as 
many  detenniaations  as  examinpaions.     Finallv,  his  u^ima{e  con- 

V'M.,  n.  11* 


126  DEBATE. 

elusion  is  torrned .  Now  every  one  of  these  examinations  is  begun^ 
prosecuted,  and  carried  out  from  tlie  consciousness  which  he  poseesses 
of  his  power  to  accomplish  the  object  so  soon  as  it  shall  be  decided 
which  is  the  better  course,  lie  would  never  examine  the  subject  a 
moment  if  he  was  not  conscious  that  he  has  the  power  of  examining 
it,  and  tlie  power  of  acting  agreeably  to  his  last  decision.  Now  this 
conscloui-ness  of  the  power  of  examination,  deciding,  and  acting,  1 
summon  as  proof  that  such  a  controlling  power  the  mind  possesses 
over  its  own  acts.  It  is  the  nearest  witness  which  can  be  summoned 
in  this  case,  and  its  testimony  is  the  most  creditable.  It  knows  most, 
and  is  tha  best  judge,  of  all  our  intellectual  and  moral  po\\ers — and 
it  avers,  as  every  man  can  hear  in  the  court  of  his  own  understand- 
ing, that  nothing  could  be  examined,  contemplated,  or  reasoned  upon, 
v/ore  we  destitute  of  a  controlling  power,  or  a  power  of  acting  con- 
formably to  our  own  decisions.  Consciousness  is  often  the  ultimate 
arbiter  in  all  questions  concerning  our  intellectual  and  moral  powers. 
JIow  often  dp  we  see  persons  cither  abandon,  or  refuse  to  undertake 
a  professsion,  or  cause,  because  conscious  their  powers  are  not  equal 
to  it.  We  make  consciousness  a  witness  in  all  cases  within  its 
jurisdiction. 

Again,  in  walking  dov/n  street  Mr.  Owen  hears  that  his  cotton 
factory  at  New  Harmony  is  consumed  by  fire!  he  does  net  at  first 
know  whetlier  the  report  is  credible.  He  goes  to  the  river  to  inter- 
Togate  the  passengers,  or  captain  of  a  steam  boat  just  arrived  from 
the  vicinity.  He  interrogates  them,  and  from  their  unanimcus 
t.-slimony  ho  believes  the  fact,  and  doubts  no  more.  Now  would 
Mr.  Owen  have  gone  one  step  in  this  examination  if  he  had  nd 
been  conscious  that  he  had  the  power  of  believing  upon  testinv>ny, 
aud  that  there  was  a  certain  amount  of  evidence  which  \^ould  pro- 
duce certainty?  His  ultimate  belief  is  evidently  a  consequence 
ot  the  existence  of  this  controling  power — and  his  deteiminaticn  to 
'wammc  the  matter  proves,  that  his  volition  had  some  influence  upon 
his  belief.  For,  had  he  not  examined,  he  would  not  have  believed, 
■  •'.\d  had  he  not  determined  or  Milled  to  examine,  lie  might  not  have 
obtained  the  evidence;  so  that  his  belief  is  in  this  case  dependent 
upon  his  irill. 

Were  I  to  ask  him  now  to  believe  that  his  factory  was  not  burned, 
he  could  not  do  it — not  because  his  will  determined  any  thing  about 
It,  but  because  he  wants  evidence.  Pretty  much  the  same  power 
which  the  will  exercises  over  our  eyes  in  examining  objects  of  sensC;. 
dues  it  exercise  over  our  mental  eye;  wc  open  or  shut  the  eve  in 
obedience  to  our  wills.  But  we  cannot  will  to  see  without  hght. 
An  eye  and  light,  and  a  will  to  see,  are  all  necessary  to  vision 
ile  that  aihrms,  that  a  man  believes  by  necessity,  may  as  we'.l 
3\iy,  that  man  sees  by  necessity.  Theie  is" no  porsoii  more  blind  than 
{:!♦!  man  who  will  not  see. 

M^n  ^^  ''''^*^  ^^''^  greater  objections  to  the  social  system,  plead  by 
>  '»  ir^""  ^^  i^  f^'ily  in  its  best  possible  state,  predicated  upon 
th',^  half  of  r.rxr,  and  only  promises  to  make  him  a  happy  aiiimaU 


DEBATE  127 

Far  the  sake  of  illustration  wc  will  admit  that  Mr.  Owen  has  con 
cummated  all  his  plans,  and  all  his  wishes,  in  erecting  his  parallelo- 
gram communities,  and  that  he  has  got  a  whole  territory,  nay,  the 
whole  earth  covered  with  them;  every  thing  just  to  his  mind, — 
Man  at  his  zenith  is 'a  stall  fed  ox.  Mr,  Owen  has  mistaken  the 
capacity  of  man  as  much  as  the  vintner  did  the  capacity  of  a  vesse], 
who  strove  to  fill  it  with  two  gallons  when  it  held  four.  Nothing  but 
experiment  could  convince  him — lie  thought  his  measure  of  two 
gaiions  was  equal  to  the  capacity  of  the  vessel,  until  he  poured 
in  its  contents — He  then  saw  that  it  was  but  half  full.  So  with  Mr 
Oweu'j  system.  Men  would  sigh,  and  groan,  and  long  for  greater 
bliss,  than  Mr.  Owen  has  to  bestow.  Ilis  wheat,  his  oil,  and  his 
wi;\o;  his  amusements,  pastimes,  and  ail  his  fanciful  inventions 
would  not  i\[l  the  immeasurable  blank  yet  remainu5g  in  the  true 
enjoyment  of  rational  beings,  doomed  by  him  only  to  riot  like  a 
worm  upon  the  damask  cheek  of  a  deceased  strippling.* 

Man  has  taste,  desires,  aspirations  after  bliss  higher  than  the  earth 
can  minister  to  him.  Now  if  Mr.  Owen  contemplates  man  as  other 
sceptics  have  done,  not  as  a  privileged  being;  if  he  would  give  him 
that  latitude  of  licentious  intercourse  which  prevails  among  the 
brutes  in  the  gratification  of  every  propensity,  until  his  capacity 
f)r  sensual  enjoyment  is  filled  to  overflowing; — if  his  artificial 
wants  have  been  multiplied  to  the  utmost  conceivable  extent; — 
and  if  he  have  surrounded  him  with  the  most  refined  circumstan- 
CCS  imaginable,  what  does  it  all  amount  to?  H?.s  he  made  him 
hapr  y?  Far  from  it.  His  capacity  for  kappiness  is  as  far  from  being 
filled  as  ever  it  was.  It  is  only  like  subtracting-^  a  fhw  miles  frcm 
infinite  space,  the  remainder  is  no  less.'  So  mail's  desires  are  as 
eager  and  as  unsatisfied  still.  Like  Alexander  the  Great,  when  he 
ha«l  conquered  the  whole  world  he  wept,  forsooth,  because  his  arm 
was  hampered  and  had  not  room  enough  to  do  its  v/oik.  "What  a 
misftrtune!    Have  Ij  indeed,  no  other  world  to  conquer." 

Whence  then,  this  insatiable  desire  for  happiness;  or  whence, 
as  the  poet  says,  "this  longing  after  immortaiity  V  Mr.  Owen  can 
boast,  he  says,  that  he  is  free  from  the  fear  of  death — and  he  may 
boast  that  he  is  free  from  any  hope  in  death.  And  sOy  like  the  well 
fi;d  calf,  he  has  neither  hope  nor  fear  from  death.  Is  this  the  glorious 
and  rational  end  of  this  new  philosophy?  Let  us  eat  and  drink,  fox 
to-rnorrow  we  die!     But  the  time  for  adjournment  has  arrived. 

Adjourned  till   2  o'clock. 


'Relentless  fate  forbids  that  wCj 


Through  gay  voluptuous  worlds  should  ever  roara; 
And  were  the  fates  more  kind, 
Our  narrow  luxuries  would  soon  grow  stale. 
\Vere  these  exhaustless,  nature  would  grow  sick, 
And  tired  of  novelty,  would  squeamishly  complain; 
That  all  was  vanity,  and  life  a  dream." 

Armdro-rtg's  ^Srt  cf  Uedih, — Efporia 


DEBATE,  128 

Monday  Afternoon,  20tk  April,  1829. 

Mr.  Chairman— We  concluded  our  remarks  in  the  foienoon  on  the 
subject  of  the  perfect  inadequaiy  and  inal-adaptaiion  of  my  friend's 
scheme  to  the  constitution  of  human  nature— to  the  extent  of 
our  capacity  of  fruition.  We  admit  that,  were  the  human  family 
to  be  regarded  as  mere  animals,  whose  enjoyments  were  all  of  a 
sensual  liind,  that  Mr.  Owen's  scheme  would  not  be  liable  to  so 
much  objection.  We  might  conclude  with  Paul,  «If  there  be  no  resur- 
rection, let  us  eat  and  drink  for  to-morrov/  we  die."  The  short  tenure 
of  earthly  enjoyments  would  compel  us  to  make  the  best  use  of  them 
and  to  indulge  m  them  to  the  greatest  extent.  We  might  then  adopt 
the  Epicurean  precept,  ^'■Carpe  diem,''''  and  say  with  the  Epicurian 
poet,  "  Vita  summa  hrevh  vetat  spcm  longam  incohareP  But  inasmuch 
as  reason  and  experience  prove  the  inadequacy  of  all  earthly  pleas- 
ures to  satisfy  the  human  mind,  we  are  obliged  to  declare  that  my 
friend's  scheme  falls  infinitely  short  of  providing  for  our  capacity  of 
enjoyment.  Who  so  dead  to  the  charms  of  the  material  universe  as 
not  to  feel  himself  more  refreshed  and  comforted  by  the  sublime  con- 
templation of  the  great  Creator  through  his  works,  than  ever  he  felt 
from  mere  sensual  enjoyment?  A  small  portion  of  material  good 
thi.igs  is  sufficient  to  satisfy  all  the  wants  of  nature;  but  the  appetite 
for  intellectual  enjoyment  is  insatiable. 

The  construction  of  the  material  universe  is  admirably  calculated 
to  lead  us  to  the  contemplation  of  the  great  First  Cause  who  created 
the  heavens  and  their  hosts,  and  who  sustains  the  immense  universe 
with  more  ease  than  we  move  a  finger  or  an  eye-lid.  To  contemplate 
these  things  is,  '-To  look  through  nature  up  to  nature''s  God."  Shall 
this  sublime  pleasure  be  annihilated !  Must  we  be  forever  doomed  to 
look  down^vards,  and  never  raise  our  eyes  to  heaven !  The  splendors 
of  the  starry  firmament,  the  glories  hung  up  to  human  view  in  the 
majestic  vault  of  heaven,  are  the  natural  types  of  the  Divine  Majesty ; 
while  the  earlh  presents,  in  all  its  magazines  of  goodness  and  mercy, 
tlie  plain  drawn  characters  which  interpret  all  these  sublime  symbols. 
Must  v/e  never  read  this  volume,  nor  inquire  into  the  moral  character 
of  its  great  Author!  And  do  we  not,  my  friends,  find  our  only  con- 
solation under  the  toils,  anxieties,  and  vexations  of  this  troubled  sea 
»)f  life,  in  the  anticipation  of  our  one  day  reaching  those  mansions 
of  pca^e  "where  the  wicked  cease  from  troubling,  and  the  weary  are 
at  rest  ?"  Will  any  man's  experience  authorize  him  to  say  that  when, 
like  an  ox,  he  has  eaten  and  drunk  his  fill,  then  he  is  happy?  Cer- 
tainly this  would  be  to  degrade  man  below  the  dignity  of  which  he  is 
now  conscious.  Who  has  been  so  successful  and  prosperous  in  the 
voyage  of  life  as  lo  gain  the  object  of  his  pursuit?  Does  not  almost 
every  man  die  in  the  keen  pursuit  of  his  favorite  object?  And  docs 
not  tins  teach  us  that  all  our  acquisitions  are  but  progressipns  towards 
objects  of  distant  fruition  and  hope?  Experience  teaches  us  that 
our  capacity  of  happiness  is  not  to  be  filled  by  sublunary  pleasures; 
that  earth  and  sea,  with  all  thei'-  tre.isvires,  arc  far  too  small  to  fi  1 
tiie  soul  of  man. 


l:^  DEBATE. 

This  social  system  robs  the  disconsolate  of  their  oniy  support— 
drives  them  to  the  adoption  of  Mirabaud'S  seductive  cure;  and  when 
'•weary  of  conjecture"  concerning  futurity,  to  put  an  end  to  the 
debate  with  a  knife,  a  halter,  or  a  pistol.  Were  it  not  for  the  cheering 
consolation  which  the  hope  of  immortality  inspires,  what  niimerous 
tuicides  should  we  have  to  deplore?  This  hope  is  not  only  neces- 
sary to  fill  the  measure  of  ou-r  capacity  of  enjoyment,  but  it  is  neces- 
sary that  we  should  carefully  cherish  this  bright  hope  thai  we  may  le 
enabled  to  sustain  the  vicissitudes,  the  disasters,  the  moral  and 
physical  diseases,  which  attach  to  our  bankrupt  circumstances, — 
Experience  has  proved  to  us  all,  that  we  have  derived  more  pleasure 
from  the  pursuit  of  a  favorite  object,  than  we  have  enjoyed  in  the 
attiunmert  of  it;  that  we  derive  more  pleasure  from  antici;>ating 
future  gains,  than  in  realizing  them.  Cut  off  anticipation  from  man, 
and  you  sever  him  from  the  most  fruitful  source  of  his  happiness. 
The  pursuit  more  than  the  acquisition,  all  experience  says,  contri- 
butes to  please,  amuse,  and  gratify  man.  To  place  man,  then,  in 
a  situation  where  he  has  nothing  to  wish  for,  nothing  to  desire,  norto 
pursue,  is  to  cut  him  off  from  this  most  fruitful  source  oi  iiitellectual 
pleasure,  which  all  men  have  found  to  be  paramount  to  all  sensual 
gratifications.  But  not  only  in  this  instance  is  the  theory  contradict- 
ed by  the  universal  experience  of  mankind — but  it  also  involves 
another  mistake  in  regard  to  the  constitution  of  human  nature. 

Mr.  Owen  contends  that  a  society  can  exist  without  an  idea 
of  obligation  or  responsibilit5^  This  is  contrary  to  all  the  past 
records  of  time,  and  all  present  experience.  A  banditti  of  highway 
robbers  could  not  exist  without  the  ligament  of  laws,  and  the  tie  of 
moral  obligation.  Without  them  it  would  be  impossible  for  them  to 
concert  a  scheme  of  co-operative  plunder : 

"For  not  since  Adam  wore  his  verdant  apronj 

Has  man  with  man  in  social  union  dwelt; 

But  laws  were  made  to  draw  that  union  closer." — Scoit, 
No  society  ever  has  existed,  or  ever  can  exist,  without  seme  sense 
of  responsibility  and  obligation.  We  talk  of  a  lawless  banditti,  bi  t 
this  is  to  be  understood  sah  modo.  They  are  not  without  laws, 
tind  rigorous  oaes  too,  among  the.msslvers;  they  well  know  that  they 
could  not  exist  without  them. 

It  is  worthy  of  notice  here,  that  among  the  rabble  of  superstitions 
professed  bj^  the  Pagan  world,  not  one  of  them  ever  pretended  to  be 
derived  from  the  First  Cause.  They  derived  their  religious  systems 
fr  m  subordinate  persons,  from  inferior  deities,  who  stood  in  seme 
special  relation  to  the  peonle  that  adored  them.  The  ancients  ascer- 
tainedthat  it  was  impossible  to  retain  men  in  order  without  the  influ- 
ence of  religious  restraints.  The  popular  religions  of  the  Pagan 
world  were  all  predicated  upon  this  principle;  and  magistrates  ini- 
p<-sed  religions  upon  the  people  which  they  did  not  believe  themselves, 
Lenuse  experience  had  taught  them  that  man  was  not  to  be  governed 
vlthoui  religious  restraints.     The  ancient  philosophers  saw  through 


DEBATE  ISO 

the  cheat,  and  were  sufficiently  inclined  to  expose  it.  S?ome  of  them 
denied  the  existence  of  future  rewards  and  punishments.  They  con- 
tended that  the  body  must  return  to  the  earth,  and  the  spirit  to  the 
Universal  Spirit,  of  which  it  was  but  an  emanation,  and  that  therefore 
future  punishment  was  impossible.  But  the  magistracy  told  the  phi- 
tosophers,  that,  although  all  this  might  be  very  true,  yet  the  people 
were  not  to  be  kept  in  order  without  the  restraints  ofreligion ;  and  the 
philosophers  were  strictly  enjoined  not  to  propagate  their  fr0e-thinking 
notions  among  the  vulgar.  From  this  originated  the  Elusinian  and 
other  mysteries  of  antiquity,  the  object  o{  which  was  to  preserve 
among  the  initiated  just  views  of  the  First  Cause  and  of  the  gods 
worshipped  by  the  vulgar,  which  dare  not  be  divulged  among  them. 
If  we  examine  the  ancient  superstitions  of  the  Pagan  world,  we  shall 
find  them  all  predicated  upon  this  politic  h3'pothesis. 

No  social  compact  has  as  yet  existed  witliouf  the  doctrine  of  respon- 
vsibilit)',  obligation,  or  accountability.  Mr.  Owen's  schewie  is  the' 
most  Utopian  project  in  the  annals  of  society.  He  lays  the  a.xe  at  the 
joot  of  ail  obligation  and  accountability,  and  yet  would  have  society 
to  hang  together  without  a  single  attraction  save  animal  magnetism,  if 
svich  a  thing  exists.  The  doctrine  of  no  praisie,  no  blame,  is  to  be 
taught  from  the  cradle  to  the  grave ;  and  yet  all  are  to  live  in  accord- 
ance with  the  most  virtuous  principles.  They  are  to  have  no  princi- 
ple of  responsibility  suggested ,  and  yet,  under  the  charm  of  soeial 
feeling  alone,  they  are  to  be  more  firmly  bound  than  any  wedded  pair! 
Among  the  visions  of  the  wildest  enthusiasm,  this  one  appears  to  be  a 
rarity. 

Children  are  to  be  reared  without  a  lesson  upon  obligation  or  duty, 
and  yet  they  are  to  be  most  orderly,  neither  selfish,  querulous,  peevish, 
ambitious,  nor  any  way  vicious.  All  these  evil  propensities  are  to  b& 
eradicated  from  their  nature  in  consequence  of  being  born  in  cham- 
bers, ventilated,  heated,  or  refiigerated,  in  the  social  way.  They 
arc  to  be  models  of  beauty  and  rationality  too,  by  a  mere  change  of 
circumstances.  No  irrational  faces,  no  deformed  countenances,  no 
di.sfigured  frames  can  grow  in  any  of  Mr.  Owen's  parallelogram  ar- 
rangements. The  romantic  genius  of  Mr.  Owen  gives  these  babes 
all  angelic  charms,  excepting  wings;  and  while  there  is  to  be  a  total 
destitution  of  all  evil  disposition,  they  are  to  be  perfect  giants  in  litera 
ture,  virtue,  and  benevolent  enterprize — able,  in  two  hours  per  diem, 
Jo  provide  for  all  their  own  happiness  and  to  perpetuate  overflowing 
streams  of  bliss  to  posterity ! 

I  am  yet  at  a  loss  to  know  what  Mr.  Owen  means  by  society.  A 
society  without  asocial  compae+,  to  me  is  unintelligible.  Society  is 
not  a  number  of  persons  c.overi:ig  a  certain  piece  of  ground  like  the 
trees  in  oar  forests.  Tiiey  must  congregate  upon  some  stipulations 
express  or  implied.  These  stipulations  ore  to  be  performed,  and 
conseq-K-ntiy  responsibility  and  accountability  forces  itself  upon  Mr 
Owen  in  defiance  of  the  powers  of  his  imagination.  In  all  other 
.societies,  except  Mr.  Owen's  imaginary  one,  the  people  and  the  ma- 
gistracy, whether  elective  or  hereditary,  arc  mutually  accountable  to 


X3i  DEBATE. 

each  other.  The  people  owe  allegiance,  which  thej'  promise  in  elect- 
ing their  rulers;  and  the  magistracy  owe  protection  which  they  pro- 
mised in  being  elected.  In  entering  into  society  man  surrenders  a 
part  of  his  natural  liberty  for  other  benefits,  which  he  could  not  enjoy 
as  a  hermit.  This  surrender  he  must  never  recall,  nor  those  benefits 
must  they  withhold:  they  are,  therefore,  under  continual  obligations 
to  each  other.  Whenever  any  person  feels  himself  absc'ved  from 
these  obligations,  he  is  either  dangerous  to,  or  unfit  for  society.  And 
certainly  Mr,  Owen's  system  of  training  children  would  naturally 
lead  them  to  feel  themselves  absolved  from  all  such  obligations.  His 
system  directly  unfits  them  for  society.  I  would  ask  you.,  my  friends, 
or  I  would  ask  him,  In  what  light  he  could  contemplate  that  society 
which  taught  every  child  thai  entered  its  schools,  that  tlie  child  which 
would  kill  its  own  father,  was  not  to  be  blamed  or  disliked  any  more 
than  the  child  which  loved,  caressed^  and  reverenced  its  father? 

But,  to  be  a  little  more  plain  and  pointed,  I  must  again  remind  you 
ihat  Mr.  Owen's  system,  as  far  as  it  has  any  peculiar  benevolence 
proposed  in  it,  or  stamped  upon  it,  is  a  plagiarism  from  christian 
society;  in  other  words,  all  the  benevolence  about  it  was  derived  from 
models  furnished  by  christian  enterprize  and  christian  sympalhy,  and 
the  crude  notions  of  materialism  and  philosopliic  necessity  have  been 
superadded  from  the  atheistical  schools  of  France  and  Epicurus.  The 
influence  of  parents  over  their  ofispring,  and  the  influence  of  cir= 
cumstances,  were  popular  doctrines  in  the  reign  of  King  Solomon ; 
nay,  in  tlie  days  of  Moses.  Moses  laid  as  much  emphasis  upon  the 
necessity  of  bringing  up  children  under  the  best  moral  influences  as 
any  man  in  ancient  or  modern  times.  And  so  great  an  adept  was 
Solomon  in  this  science,  that  he  aflirmed,  "Train  up  a  child  in  the 
way  it  should  live,  and  when  old,  it  will  not  depart  from  it."  Mr, 
Owen,  indeed,  has  confessed  that  he  was  indebted  to  christian  society 
for  his  first  ideas  of  the  co-oporative  system  in  producing  the  greatest 
amount  of  human  enjoyment,  as  far  as  our  temporal  wants  are  con- 
cerned. Mr.  Owen  may  have  had  the  merit  of  amplifying  somewhat 
upon  the  data  furnished  by  the  excellent  preacher,  AL-.  Dale,  The 
advantages  accruing  from  the  experiments  of  Mr.  Dale  were  sufficient 
to  convince  any  person  of  Mr.  Owen's  discernment,  that  much  might 
be  done  by  benevolent  co-operation  in  a  population  like  that  in  Scot- 
land, to  diminish  the  evils  pnder  which  a  large  class  groan  from 
Poverty  and  its  handmaid  Ignorance.  This  was  t]ie  start  of  the 
benevolent  part  of  the  scheme. 

About  forty  years  ago,  when  my  friend  was  just  about  entering 
manhood's  prime,  the  French  Revolution  broke  out,  and  all  the  covert 
deism,  atheismj  and  scepticism,  which  the  vices  of  popery  had  gener- 
ated like  worms  in  a  putrid  carcase,  exhibited  themselves.  Kingcraft 
and  priestcraft  became  odioiJs  all  at  once,  and  infidelity  rising  in  the 
greatness  of  its  feebleness,  or  strength,  shook  itself  clean  of  both 
crafts ;  apd  ignorantly  and  impiously  attempted  to  deify  matter,  and 
dethrone  the  legitimate  Sovereign  of  the  Universe.  The  ravages  of 
infiiriated  man,  seeking  through  Wood  and  slaughter  his  long-lost 


DEBATE.  132 

liberty,  began  to  appear  in  all  their  horrors.  Priests  Were  now  every 
where  execrated, caricatured,  and  every  printer's  shop  was  filled  with 
infidel  and  atheistical  tracts.  In  this  awful  crisis,  when  atheism  be- 
come  philosophy,  and  scepticism  wss  called  reason,  every  raw  and 
nndisciplined  mind  who  came  into  contact  with  these  spirits  or  their 
works,  caught  the  contagion:  and  the  desire  of  being  reputed  a  phi- 
losopher, c;  a  man  of  reason,  impelled  thorn  to  laugh  at  religion,  as  if 
it  deserved  no  better  treatment  than  the  Puritans  once  thought  was 
due  to  witches  and  necromancers.  The  contagion  spread  into  Eng- 
land, and  the  woful  circumstances  which  then  surroundod  my  friend 
fu;.i!shed  him  with  the  first  impulses  or  data  for  tlie  infidel  part  of  his 
scheme.  Since  then  he  has  been  laboring  to  amalgamate  the  good 
idecs  received  by  the  better  part  of  his  circumstances  with  the  bad 
ideas  derived  from  the  wor.ie  part  of  them;  and  it  is  owing  to  the 
superiority  of  his  natural  organization  that  he  has  been  so  moral,  or 
that  his  atheism  has  not  led  him  into  the  usual  and  legitimate  results 
which  have,  in  ninety-nine  instances  in  every  huiidred,  b(.>en  its  attend- 
ants. 

B  jt  besides  the  models  furnished  him  in  Scol'land,  the  Moravian  and 
other  societies,  either  preaching  or  practising  some  sort  of  a  religious 
community  of  interests  and  feelings,  eiiher  strengthened  the  convic- 
tions or  enlarged  the  views  of  my  benevolent  friend.  But  the  mis- 
fortune was,  and  is,  (and  I  fear  will  be)  that  he  persists  in  attempting 
to  unite  the  lights  of  Christianity  with  the  darkness  of  scepticism. 
But  the  greatest  error  which  I  have  to  attribute  to  Mr.  Owen,  is,  his 
not  discriminating  what  Dr.  Franklin  failed  to  teach  Thomas  Paine. 
This  political  philosopher,  who  was,  like  many  other  reasoners,  sane 
in  politics,  but  insane  in  religion,  submitted  his  "Age  of  Reason," 
to  the  revision  or  inspection  of  the  greatest  Ameiican  philosopher. 
He  read  it,  and  agreeably  to  Mr.  Paine's  request,  he  wrote  him  his 
advice  about  its  publication.  After  telling  the  sceptic  what  risks  lie 
would  incur,  and  how  little  good  his  work  would  do,  he  gravely  reminds 
him  how  much  he  was  indebted  fir  those  principles  of  morality  and 
benevolence  which  he  possessed,  to  the  influence  and  genius  of  the 
religion  he  was  about  to  attack.  lie  tells  him  that  he  calculates  too 
largely  upon  the  natural  virtues  of  man.  This  advice  of  the  Annerican 
sage  applies  with  still  additional  force  to  Mr.  Owen.  lie  possesses  a 
most  benevolent  temperament,'  in  early  life,  too,  he  went  regidarly  to 
church;  and  from  these  sources,  as  from  the  "good  books"  whicli 
he  told  you  he  had  read,  he  imbibed  all  these  moralities  and  benevo- 
lent views  which  his  scepticism  has  not  in  forty  years  been  able  to 
obliterate.  But  his  fault  (for  I  believe  that  men  may  be  guilty  of 
faulfc^)  has  been  not  to  discriminate,  not  to  assign  to  its  proper  cause 
the  influences  which  ho  feels,  and  which  he  sees  in  himself  and  in 
the  world. 

His  ideas  concerning  matrimony,  and  many  of  his  views  detailed 
in  this  discussion,  were  all  detailed  with  much  ability  by  God  v.  in  in 
his  PoliticalJustice,  though  he  feared  some  of  those  concb.isians  from 
his  own  premises,  which  Mr.  Owen  has  had  tlie  moral  courage  to 


DEBATE,  133 

avow.  I  do  not  say  that  Mr.  Owen  directly  and  literally  borrowed 
all  his  ideas  from  these  fountains;  but  as  these  were  not  only  the 
fashionable  books,  but  the  common  topics  of  the  epoch  of  his  socia5 
system;  and  as  he  has  told  us  that  he  has  read  fee  hours  per  day  for 
nearly  thirty  years  of  his  life,  it  would  be  doing  him  injustice  to  sup- 
pose that  these  works  had  not  occupied  a  due  share  of  his  attention. 

I  am  not  so  sceptical  in  scepticism  as  Mr,  Owen  is  in  Christian- 
ity, or,  as  to  thinic  that  mankind  may  not  be  improved  in  their 
condition.  "jp«s  est  ah  hoste  discere?''  It  is  lawful  to  learn  from  an 
enemy.  1  do  not  doubt  but  that  Mr.  Owen  has  asserted  many 
truths,  and  some  useful  truths.  But  not  one  good  idea  has  he  sub- 
mitted, which  has  not  been  derived,  or  which  is  not  derivable  from 
Christianity.  There  was  a  society  in  the  New  Testament  which  had 
all  things  in  common ;  but  their  happiness  was  not  derived  from  a 
community  of  goods,  but  from  that  principle  which  issued,  in  their 
circumstances,  in  a  community  of  goods.  I  most  sanguineiy  antici- 
pate a  x'estoration  of  the  ancient  order  of  things,  and  a  state  of 
society  far  superior  to  any  thing  yet  exhibited  on  earth.  I  believe 
that  there  will  be  what  is  commonly  believed  by  all  christians,  a 
Millennium ;  a  period,  a  long  period  of  generol  or  universal  peace, 
happiness,  and  political  and  religions  prosperity.  And  that  some  ^i' 
tlie  views  of  Mr.  O.ven  may  then  be  realized  as  the  legitimate  fruits 
of  Christianity,  I  would  not  deny. 

But  I  must  speak  plainly  and  say,  taking  the  w^hole  "^f  Mr.  Owen^s 
theory  in  the  mass  it  is  ihe.  most  visionary  theory  which  has  ever 
been  pronounced.  It  is  too,  all  theory,  for  Mr,  Owen  has  not  made 
a  sinc-le  proof  of  it.  He  can  not  point  to  any  society,  on  earth,  as 
a  practical  proof  of  its  practicability,  or  of  its  exc^ellency.  Tell 
me  nothing  about  New  Lanark,  for  there  it  has  never  been  tested ; 
and  tell  me  nothing  about  New  Harmony,  for  there,  Mr.  Owen  will 
not  appeal  himself.  He  has  given  us  a  beautiful  theory  of  his  social 
system.  But,  Paul  Brown's  "Twelve  months  residence  in  New  Har- 
mony" will  shew  the  thing  in  practice:  ^tis  all  a  lie,  says  Mr.  Onen.] 
And  although  much  has  been  said  about  New  Lanark,  I  must,  if 
testimony  be  a  proper  source  of  information,  believe  that  no  social 
system,  no  co-operative  system  was  ever  tried  there.  Tiiat  many 
persons  may  there  have  been  improved  in  their  circumstances  is  not 
denied.  But  how  has  that  come  to  pass? — not  on  the  principles 
vvhich  Mr.  Owen  now  teaches.  I  will  tell  you  how  some  of  them 
have  been  reformed  and  improved  in  their  circumstances  in  that 
establishment.  If,  for  example,  a  drunkard  was  received  into  the 
New  Lanark  manufactories,  he  was  not  permitted  to  draw  any  money 
from  this  company  for  his  v/ork  so  long  as  he  continued  in  the 
employment  of  the  company.  All  his  necessary  demands  for  food, 
raiment,  lodging,  &c«  were  promptly  paid  in  the  articles  wanted ;  and 
the  surplus,  if  anv  there  was,  was  not  paid  him  in  money  during 
his  continuance  in  the  establishment;  but  when  he  removed  the 
last  farthing  was  paid  him.  Thus  he  became  sober  from  necessity; 
^ad  temperate,  because  he  could  not  get  any  thing  to  intoxicate  him-. 
VOL,  ir/  12 


134  DEBATE. 

The  prodigal,  and  those  destitute  of  economy  were  improved  in  their 
iinances  by  this  same  system — and  there  was  a  good  school  for  edu- 
cating the  youth,  for  which  I  believe,  Mr.  Owen  deserves  some 
praise.  But  this  is  abont  the  nett  proceeds  of  the  social  system  in 
i\ew  Lanark.  The  people  of  New  Lanark,  too,  were  in  the  aggre- 
gate, a  religious  people.  There  is  one  Presbyterian  church,  in  New 
Lanark,  well  frequented ;  also  for  the  benefit  of  the  independents, 
who  dissented  from  the  establishment,  a  meeting  house  was  built, 
to  which  Mr.  Owen  himself  was  the  principal  contributer.  For,  to 
his  credit,  it  must  be  told,  that  while  he  has  been  declaiming  against 
priests,  and  their  impositions,  he  has  been  liberal  in  building  meeting 
houses.  The  people  of  New  Lanark  are  a  religious  people.  I  have 
learned  from  those  who  visited  that  place,  that  not  only  on  the  First 
day  of  the  week,  but  on  Thursdays,  and  other  stated  meetings  during 
the  week,  they  meet  for  social  worship  in  some  of  the  large  rooms 
of  the  establishment. 

Mr.  Owen''s  theory,  then,  is  without  proof  unknown  and  incredi- 
ble. Forty  years  reading,  studying,  travelling,  and  all  the  funds 
expended,  liave  produced  nothing  as  yet  visible,  except  the  '■^Twelve 
fundamental  Divine  laws  of  human  nature.''"'  "Like  quicksilver,  the 
rhetoric  he  displays,  shines  as  it  runs,  but  grasped  at  slips  away." 
New  Harmony  was  once  the  land  of  promise.  Bankrupt  and  brok  - 
en  fortunes  were  to  be  repaired  there.  Thither  came  the  lame,  the 
halt,  the  bli.ifi  in  fortune  and  in  fame.  The  philosophers  stone,  or 
the  elixir  of  immortal  youlh  were  not  more  eagerly  sought  than  the 
city  of  Mental  Independence.  But  soon  the  charm  dissolved,  and  all 
the  awful  realities  of  nature,  reason,  and  religion,  disbanded  the 
social  builders,  and  like  those  in  the  plains  of  Shinar,  when  one 
called  for  a  brick,  his  attendant  handed  him  a  fetone^.or  a  blow^ 
and  utter  dispersion  and  confusion  on  their  banners  waited.  As 
many  of  these  folks  as  had  been  brought  to  their  senses,  and  had 
ever  read  Horace,  as  they  returned.,  admitted  the  truth  of  the  old 
maxim,  and  now  and  then  lisped  it  out :     ^ 

"Coelum  non  animum  mutant, 

Qui  trans  mare  currunt." — Horace. 
Their  clime,  and  not  their  mind,  \h(ty  change^ 
Who  sail  across  the  sea. 

The  trinity  of  evils  was  the  tejxt  for  rnonths  at  New  Harmony.  But 
soon  they  found  a  treble  trinity  of  other  ev' Is  than  artificial  ones. 
Next  to  religion,  marriage  was  accursed.  Marriage,  the  oldest  in- 
stitvition  in  the  world,  founded  in  4iature,, reason,  a^.  .eligion. must 
be  banished  the  dominions  of  tlie  social  system.  It  enabled  parents 
to  recognize  their  children,  and  children  their  parents;  and  natural 
affection  would  run  in  these  channels,  and  mine  and  thine  in  spite 
of  the- twelve  categories  would  be  heard,  and  all  this  was  perfect 
discord  in  the  music  of  New  Harmony.  Marriage,  then,  must  for 
these  reasons  be  banished,  that  a  thorough  social  syst(!in  may 
succceed. 


DEBATE,  135 

This  attempt  to  ciissolve,  violate  or  impugn  the  mirriaire  contract, 
t  think,  ruined  the  project  on  the  Wabash.  It  is  hard  tc  fight  against 
^''the  trinity  of  nature,  reason,  and  religion/'  God  said,  it  is  not 
^ood  for  man  to  be  alone!  He  then  created  a  help  meet  for  him. — ■ 
Even  in  Paradise,  man  alone  was  but  half  blessed: 
"The  world  was  sad,  the  parden  was  a  wild. 
And  man  the  hermit  sigh'd,  tHl  woman  smd'd.'J — Reporter. 
Poligamy  was  denounced  in  the  creation  of  but  one  woman  for  man,; 
and  the  equal  distribution  of  the  sexes  since  has  shewn,  that  every 
man  ought  to  have  his  own  wife,  and  every  woman  her  own  husband, 
All  that  adorns,  animates,  and  exalt.-;,  as  respects  the  finer  feelings 
of  human  nature,  spring  from  this  institution  in  its  primitive  ap- 
pointment. On  the  altar  of  matrimony  are  woven  all  the  cords  of 
affectioH,  all  the  ligament-s  and  bands  thut  cement  society.  All 
natural  relations  are  but  the  names  of  the  silken  cords  which  bind 
society  in  all  the  socIjiI  relations  which  give  a  zest  to  all  enjoyments, 
and  extract  the  sting  from  the  thousand  griefs  and  sorrows  of  human 
life.  He  that  would  abolish  this  institution,  or  violate  its  sacred 
obligations,  is  any  thing  but  a  pliiianthropist.  Destroy  this  insti- 
tution, and  not  only  the  happiness  of  man,  as  a  social  being,  but  the 
'safety  of  the  race,  would  be  endangered.  Parental  affection  is  the 
strongest  passion  of  tiie  human  soul,  which  not  even  the  deformity 
of  person  or  mind,  or  filial  intrratitude,  disobedience,  or  impiety^ 
can  wholly  obliterate.  Our  greatest  gratifications,  on  earth,  arise  from 
chis  institution,  and  the  relations  to  which  it  gives  birth.  And  it  is 
just  as  hecessorjr  for  the  safety,  as  tor  the  happiness  of  the  race.* 

But  to  meet  the  exigencies  of  the  new  slate  ofexistence,  when  marriage 
is  to  be  no  more,  a  band  of  nurses  are  to  be  trained  who  are  to  have  in 
'charge  th'c  infantsbf  the  communities.  This  is  to  save  time  and  labor, 
and  tty^&onomize' tWe  productive ener<iios  of  the  communities.  Mothers 
are  thusio  be  happily  exempted"  from  many  of  the  toils  incident  to  par- 
turition; and  in  this  arrangereeni  Mr.  Owen  supposes  he  is  promoting 
the  happiness  of  mothers.  This  is  a  lame  and  blind  philosophy,  A 
mother  feels  incomparably,  more,  pleasure  in  having  the  care  of  her 
own  offspring,  than  im being. -exempt  from  it.  The  smiles  of  her  in- 
fant, the  opening  dawn  pf  reason,  the  indications  of  future  greatness 
or  goodness,  as  they  exhibit  themselves  to  her  sanguine  expectations, 
open,  to  her  sources  of  enjoyment  incomparably  overpaying  the  solici- 
tudes and  gentle  toils  of  tiitrsinor.  "In  exempting  her  from  the  natural 
concern  and  care  dU'^Ho  her'offspring,  Mr.  Owen  debars  her  fi-om  the 
iargest  prfHion~of  maternal  enjoyments,  for  which  he  can  substitute 
nothing  like  cfe' equivalent.  BiVt,  perhaps,  when  marriage  is  abolish- 
ed, all  maternal  solicitudes  and  enjoyments  will  expire  v.'ith  it.— 
Indeed,  all  the  finer  and  more  tender  sensibilities  of  our  nature  appear 
to  share  the  same  fate  in  the  desolating  prospects  of  the  new  order  of 

*This  is  contended  for,  by  Montesquieu,  in  his  spirit  of  laws;-  but  he  goes 
iarther;  he  contends  that  without  the-  institution  of  marriage,  children  would 
never  reach  maturity;  and  hence  is  derived  the  legal  maxim. 

''Pater  est  quern,  nupticue  demo?isirant." — Reporter.  ^ 


im  DEBATE. 

things,  for  the  luxury  of  efttrng  and  drinking.  The  most  powfernil*"  of 
a;ll  mitural  aflcctions  is  to  be  waylaid  in  the  cradle;  and,  if  possible, 
slaughtered  as  foAn  as  born — the  affection  of  parents  for  children 
ftow?ng  from  the  sacred  institution  of  marriage.  In  every  point  of 
view  in  which  we  regard  it,  this  system  is  at  war  with  human  nature, 
as  well  as  with  religion,  matrimony,  and  private  property.  It  aims  a 
juortal  blow  at  all  our  ideas  of  social  order  and  social  happiness, 
'But  Mr.  Owen  has  not  yet  found,  and  I  am  confident  he  will  never 
find,  human  nature  andhuman  passions  so  plastic  as  to  be  cast  into 
any  artificial  mould  he  may  imagine;  sooner  will  he  cause  the  rivers 
to  how  backwards  to  their  sources;  sooner  can  he  reverse  the  decrees 
of  gravitation,  than  abolish  religion,  marriage,  or  even  private  pro- 
perty. I  doubt  not  either  that  were  men  as  religious  as  Christianity 
i's  designed  to  make  them,  they  could  co-operate  in  s-ocieties  greatly  to 
diminish  the  evils  of  life,  to  facilitate  the  education  of  their  children, 
and  to  augmant  their  social  enjoyments.  J3ut  fo  attempt  this  without 
the  aidsj'^the  principles,  mofivef>,  and  inspirations  of  Christianity, 
would  bo  only  to  attempt  to  make  a  globe,  a  new  earth,  without  the 
principle  of  gravitation  or  attractioit.  Mr.  Owen's  system  always* 
appears  to  me  to  resemble  the  etTorts  of  some  pagan  god  to  build  a 
world  u;)on  the  single  principle  of  repulsion. 

But  Mr.  Owen  is  about  to  have  the  animal  rnfan  improved  as  the 
hoi-ses  and  sheep  of  this  country  have  been  improved,  upon  scicntijic 
principles.  He  has  told  us  of  a  science,  in  which  he  is  an  adept, 
and  with  which  all  shall  be  well  acquainted  in  "the  new  state  of' 
existence,"  for  Improving  rnan  in  his  animal  and  mental  endowments, 
even  from,  if  not  anterior  to  his  birth.  'J'his  is  all  in  accordance  with 
the  fine  i-uagination  of  njy  fiiend.  lie  is  not,  however,  the  inventor 
of  this  part  of  his  scheme:  Dr.  Graham  was  before  him,  and  disrobed 
him  of  the  honor  of  originating  even  this  j)art  of  the  new  sciences  ol' 
iTie  social  system.  We  shall  give  you  some  short  account  of  this 
matter. 

James  Graham,  M.  D.  born  at  Edinburgh,  1745,  a  philanthropic 
physician,  travelled  over  great  part  of  England  and  America,  admin- 
rsterin<T  relief  in  the  most  desperate  cases,  for  the  benefit  of  mankind^. 
After  returning  from  America,  where  he  had  realized  a  considerable 
fortune,  he  settfed  in  London,  about  1775.  There,  under  the  titles  of 
a  Temple  of  Hymen  and  a  Temple  of  IlealUi,  he  erected  one  of  the 
most  superl)  institutions  that  ever  was  planned,  for  the  gratification 
of  the  votaries  of  pleasure;  and,  under  the  pretence  of  instructing  all 
persons  of  both  sexes  who  put  themselves  under  his  tuition,  and  were 
>villing  to  sacrifice  to  Venus  in  these  sacred  domes,  he  engaged  to 

•So  sensible  was  the  old  common  law  of  England  of  this  point,  that  it  made 
the  workinj^s  of  parental  affection  a  palliation  for  the  commission  of  murder. 
For  when  a  man's  son  was  severely  beaten  by  another  boy,  and  came  home  and 
told  his  father,  if  his  father  went  in  pursuit  of  the  other  boy,  and  followed  him 
one  mile  before  he  overtook  him,  and  beat  him  in  return,  so  that  he  died;  this 
was  held  by  all  the  judges  to  be  only  vmislaugkier,  in  consideration  of  the 
strength  of  nalviral  feehngs.— iifperfc?'. 


DEBATE.  137 

teach  "the  art  of  preventing  barrenness,  and  of  propagating  a  much 
more  strong,  beantiriil,  active,  healthy,  wise,  and  virtuous  race  of 
human  beings,  than  the  present  puny,  insignificant,  foolish,  peevish, 
vicious,  and  nonsensical  race  of  christians;  who  quarrel,  fight,  bite, 
devour,  and  cut  one  another's  throats  about  they  know  not  what." 
Such  is  a  part  of  one  of  his  many  advertisements  which  then  appear- 
ed  in  the  London  papers. 

About  the  end  of  ]'<87,  he  returned  to  Edinburgh  in  a  new  and 
extraordinary  cliaracter;  viz. — that  of  a  teacher  sent  from  God,  to 
announce  the  IMillcnnium,  the  second  coming  of  Christ,  and  the  final 
consummation  of  all  things.  He  styled  himself  the  servant  of  the 
Lord,  O.  W.  L.  /.  c.  as  he  explained  it.  Oh  Wonderful  Love.  He 
oonnnenced  a  new  era,  datin^^;  his  bills  "ist,  2d,  and  3d  days  of  the 
ijrst  montii  of  the  New  Jerusalem."  But  before  the  commencement 
of  the  second  month  he  was  constrained  to  confess  "he  felt  the  devil, 
the  world,  and  tiie  fiesh  too  strong  for  him,  and  therefore  he  supposed 
the  Lord  must  look  out  for  another  forerunner  of  his  second  coming  "' 

Daring  great  part  of  this  time  his  wife  (for  he  had  married  in  Nev/ 
England)  .-eems  to iiave  been  neglected,  and  even  forgotten:  for,  upon 
becoming  acquainted  with  the  celebrated  Mrs.  Macauley,  the  histo- 
rian, he  ouered  her  his  hand,  which  she  would  have  accepted  had 
she  not  accidentally  discovered  thit  he  had  a  wife  still  living.  Upon 
this  discovery,  the  Doctor,  no  wise  discomfited,  protested  the  ardor  of 
his  passion  for  her  Irdd  made  him  forget  that  circumstance.  This 
singular  and  benevolent  being  died  in  1794. 

The  points  of  similarity  betv/^en  my  friend  and  the  Doctor  are  so 
plain,  that  I  noed  not  be  at  the  pams  to  point  them  out:  your  own 
recollection  of  the  first  and  second  years  of  the  era  of  Mental  Inde- 
pendence proclaimed  at  the  Metropolis  of  Free-Thinkers,  and  at  the 
head  of  the  army  of  the  "March  of  Mind,"  will,  with  what  you  have 
heard  and  seen  on  the  present  occasion,  be  sufficient  data  to  trace  the 
lineaments  of  Dr.  Graham  in  my  good-natured  and  benevolent  friend, 

I  forgot  to  mention  that  Dr.  Graham  was  finally  placed  in  a  lunatic 
asylum.  But  on  this  side  of  this  extravagance,  several  miles  on  this 
side  of  these  enthusiastic  flights,  there  have  been  schemes  hatched  up 
under  the  canopy  of  a  peculiar  organization,  as  air-built  it  is  true^ 
and  as  benevolent  as  that  of  Dr.  Graham,  and  Mr.  Owen,  which  have 
lasted  a  little  longer,  but  have  finally  proved  as  empty  quite. 

But,  my  friends,  I  should  not  have  occupied  a  minute  of  your  time 
upon  these  vision*,  and  dreams,  and  theories,  called  philosophic  or 
vulgar,  had  it  not  been  for  the  v/anton  attack  made  by  Mr.  Owen  on 
the  last,  best  hope  of  mortal  man.  I  should  have  permitted  any  other 
experiment  to  have  found  its  quietus,  as  thousands  such  have  already 
done,  without  observation  or  regard.  But  when  I  see  the  last  hnpcof 
a  dying  world  recklessly  assaulted,  I  feel  too  much  interest  in  the 
eternal  welfare  of  my  fellow-creatures,  to  remain  a  mere  passive 
spectator.  I  feel  myself  called  upon  to  put  on  the  armor  of  reason, 
true  philosophy,  and  religion,  and  to  stand  to  my  post,  lest  in  the  midst 
of  such  morbid  excitements,  in  this  age  of  extravagant  theory  and 
VOL.   il.  12*" 


l;j8  DEBATE. 

licentious  philosophy,  many  over-ardent  minds  might  be  allured  by 
thespeciousness  and  false  jjjiare  of  this  tinselled  pliilosophy,  wliich, 
I  trust,  we  have  shown  to  be  any  thing  else  but  consentaneous  with 
the  constitution,  experience,  and  history  of  the  world. 

Behold  the  cruelty  of  this  scheme!  (not  that  Mr.  Owen  is  cruel,)  the 
hard-heartedness  of  the  system !  Think  of  all  the  labors  and  toils, 
tlie  griefs  and  sorrows  through  which  you  have  passed.  How  have 
you  wearied  yourselves  in  pursuit  of  phantoms.  Every  thing  you 
have  gained  has  only  mocked  and  disappointed  you.  Like  bubbles 
they  have  bursted  when  you  laid  your  hands  upon  the  glistening 
objects  of  your  avarice  or  ambition.  All  has  been  fleeting  and 
evanescent.'  You  know,  for  woful  experience  has  taught  you,  that 
you  have  been  pursuing  shadows.  What  pleased  you  at  seven,  you 
disdained  at  fourteen;  what  charmed  you  at  fourteen,  was  disgusting 
at  twenty;  and  what  you  almost  adored  at  twenty,  ha:^  been  long 
since  contemned  and  despised ;  and  what  now  fascinates  yju  at  forty, 
will,  should  you  reach  seventy,  appear  as  unworthy  of  yoiy  admira- 
tion as  the  toys  of  childhood  now  present  themselves  to  y\>u.  But 
when  the  curtain  drops,  and  the  last  grand  act  of  the  drama  of  human 
life  closes,  you  will  be  mocked  still;  and,  on  Mr.  Owen's  pri*3ciple, 
you  have  been  mocked  at  last.  There  is  nothing  real.  You  dc^sired 
unmortality;  you  sought  it,  each  in  his  own  way;  but  with  him 
none  have  found  it.  It  is  deceit  and  mockery  all  through.  Riches, 
popularity,  wisdom,  health,  and  life  itself,  have  all  been  deceiversv— 
all  was  promise — all  is  disappointment.  The  promised  bliss,  th^ 
real,  substantial,  and  permanent  good  which  religion  has  presenteo^ 
to  you,  is  torn  from  your  eyes,  and  everlasting  death,  eternal  sleep, 
and  utter  annihilation,  is  the  only  reality  he  has  offered  you.  Cruel 
system !  Bootless  boast ! 

Heligion — the  Bible!  What  treasures  untold  reside  in  that  heavenly 
v.'ord!  Religion  has  given  meaning,  design,  to  all  that  is  past,  and  is, 
as  the  moral  to  the  fable,  the  good,  the  only  good  of  the  whole — the 
earnest  now  of  an  abundant  harvest  of  future  and  eternal  good. — 
Xevv  let  me  ask  the  living  before  me,  for  we  cannot  yet  appeal  to  the 
dead,  whence  has  been  derived  your  most  rapturous  delights  on  earth? 
Have  not  the  tears,  the  dew  of  religion  in  the  soul,  afforded  you  in- 
comparably more  joy  than  all  the  fleshly  gaieties,  than  all  the  splendid 
vanities,  than  the  loud  laugh  and  the  festive  song  of  the  30ns  and 
daughters  of  the  flesh.  Even  the  alternations  of  hope  and  fear,  of 
i'oy  and  sorrow,  of  which  the  christian  may  be  conscious,  in  his 
arden  trace  after  a  glorious  immortality,  affijrd  more  true  bliss  than 
'ver  did  the  sparkling  gems,  the  radiant  crown,  or  the  triumphal  arch, 
bestowed  by  the  gratitude  or  admiration  of  a  nation,  on  some  favorite 
diild  of  fortune  and  of  fame. 

Whatever  comes  from  religion,  comes  from  God.  The  greatest 
joys  derivable  to  mortal  man  comes  from  this  source.  I  cannot  speak 
for  all  who  wear  the  christian  name;  but  for  myself  I  must  say,  that 
worlds  piled  on  worlds  to  fill  the  universal  scope  of  my  imagination, 
vvouki  be  H  miserable  per  coijtra,  against  the  annihilation  of  tiic  idea 


DEBATE.  130 

of  God  the  Supreme.  And  theparado.v  of  paradoxes,  the  iniracle  of 
miracles,  and  the  mystery  of  mysteries  with  me  now,  was,  and  evermore 
shall  be,  is,  how  any  good  man  could  wish  there  was  no  God!  With 
the  idea  of  God  the  Almighty,  departs  from  this  earth,  not  only  the 
idea  of  virtue,  of  moral  excellence,  but  of  all  rational  enjoyment-  What 
is  height  without  top;  depth  without  bottom;  length,  and  breadth 
without  limitation?  what  is  the  sublimity  of  the  universe,  without  the 
idea  of  him  who  created,  balances,  sustams,  and  fills  the  whole  with 
goodness?  The  hope  of  one  day  seeing  tJiis  Wonderful  One,  of  be- 
holding him  that  made  my  body  and  is  the  father  of  my  spirit — the 
anticipation  of  being  introduced  into  the  palace  of  the  universe,  the 
sanctuary  of  the  heavens,  transcends  all  comparison  with  all  sublu- 
nary things.  Our  powers  of  conception,  of  imagination,  and  our 
powers  of  computation,  and  expression,  are  alike  baffled  and  pros- 
trated in  such  an  attempt. 

Take  away  this  hope  from  me,  and  teach  me  to  think  that  I  am 
the  creature  of  mere  chance,  and  to  it  alone  indebted  for  all  that  I 
■AA.m,  was,  and  ever  will  be,  and  I  see  nothing  in  the  universe  but 
mortification  and  disappointment;  death  is  as  desirable  as  life;  and 
no  one  creature  or  thing  is  more  deserving  of  my  attention  or  consi- 
deration than  another.  But  if  so  much  pleasure  is  derived  from 
surveying  the  face  of  nature,  from  contemplating  the  heavens  and  the 
systems  of  astronomy ;  if  there  be  so  much  exquisite  enjoyment  from 
peeping  into  the  great  laboratory  of  nature,  and  in  looking  into  the  de- 
licate touches,  the  great  art,  the  wonderful  design  even  in  the  smaller 
works^  in  the  kingdom  which  the  microscope  opens  to  our  view,  what 
will  be  the  pleasure,  the  exquisite  joy  in  seeing  and  beholding 
him  who  is  the  Fountain  of  Life,  the  Author  and  Artificer  of  the 
whole  Universe.  But  the  natural  and  physical  excellencies,  and  ma- 
terial glories  of  this  great  fabric,  are,  but,  as  it  were,  the  substratum', 
from  which  shine  all  the  moral  glories  of  the  Author  oi  Eternal  Life^ 
and  of  the  august  scheme  which  gives  immortality  to  man  \ 

No  unrestrained  freedom  to  explore  the  penetralia  of  voluptuous- 
ness, to  revel  in  all  the  luxury  of  worms,  to  bask  in  the  ephemeral 
glories  of  a  sunbeam,  can  compensate  for  the  immense  robbery  of 
the  idea  of  God  and  the  hope  of  deathless  bliss.  Dreadful  adventure! 
hazardous  experiment!  most  ruinous  project,  to  blast  the  idea  of 
God!  The  worst  thing  in  such  a  scheme  which  could  happen,  or 
even  appear  to  happen,  would  be  success.  But  as  well  might  Mr. 
Owen  attempt  to  fetter  the  sea,  to  lock  up  the  winds,  to  prevent  the 
sising  of  the  sun,  as  to  exile  this  idea  from  the  human  race.  For 
although  man  has  not,  circumstanced  as  he  now  is,  unaided  by  reve- 
lation, the  power  to  originate  such  an  idea;  yet  when  it  is  once 
suggested  to  a  child,  it  never  can  be  forgotten.  As  soon  could  a 
child  annihilate  tlte  earth,  as  to  annihilate  the  idea  of  God  once  sug- 
gested. The  proofs  of  his  existence  become  as  numerous  as  the  drops 
of  dew  from  the  womb  of  the  morning — as  innumerable  as  the  blades 
of  grass  produced  by  the  renovating  influences  of  spring — every 
thing  within  ufj  and  every  thinar  without,  from  the  nails  upon  the 


t40  DEBA'fE. 

ends  of  our  fingers,  to  the  sun,  moon,  and  stars,  ct)nfirm  the  i<:Ic<i  of 
his  existence  and  adorable  cvcellcncies.  To  call  upon  a  rational 
being  to  prove  the  being  and  perfections  of  God,  is  like  asking  a  man 
to  prove  that  he  exists  himself.  What  (  shall  a  man  be  called  upon  to 
prove,  a  priori,  or  a  posteriori,  that  there  is  one  great  Fountain  of 
Life!  a  Universal  Creator!  If  the  millions  of  millions  of  witnesses 
which  speak  for  him  in  heaven,  earth,  and  sea,  will  not  be  heard,  the 
feeble  voice  of  man  will  be  heard  in  vain. 

Some  questions  have  been  handed  me  to-day,  v/hich  do  not  come 
within  the  lawful  purview  of  this  discussion.  They  are  of  a  sectarian 
character,  and  therefore  we  cannot  attend  to  them  at  this  time,  how- 
ever awreeable  it  might  be  for  us  on  some  other  occasion  to  attend  to 
them. 

The  question.  What  is  the  Word  of  God?  has  already  been  antici- 
pated in  my  remarks  upon  what  constitutes  revelation.  In  the  Bible, 
we  have  seen,  are  the  revelations  of  God;  but,  besides  these,  much  of 
the  history  of  the  world.  The  discriminations  already  laid  down  on 
this  subject,  are,  we  presume,  sufficiently  plain  to  enable  all  to  form  o 
a  correct  decision  upon  this  subject. 

That  which  is  emphatically  called  the  Word  o^  God,  the  Word  of 
the  Lord,  or  the  Word,  in  the  New  Testament,  is  generally,  if  nc: 
exclusively,  the  Gospel,  or  Good  News  concerning  Jesus  Christ 
Of  the  many  proofs  of  this,  I  will  give  you  but  one  at  present,  and 
then  conclude : — Peter  had  the  hor.or  of  making  the  first  clear,  ex- 
plicit, and  coiTCCt  confession  of  the  faith,  ever  made  upon  earth. 
When  all  the  apostles  were  interrogatod  by  the  Lord  m  his  own  per- 
son concerning  their  views  of  himself,  Peter  thus  spoke,  "T-Fe  helievr 
end  are  sure  that  TJiov  ATiT  the  mi:ssiak  THfe  son  of  the  living  god.'^' 
This  drew  the  blessing  of  the  Saviour  upon  the  head  of  Peter,  and 
■obtained  him  the  honor  of  the  heys  of  the  kingdom  of  heaven.  By 
this  figure  was  meant,  that  Peter  should  have  the  honor  of  opening  the 
gates  of  the  kingdom  of  heaven,  or  the  new  reign  announced  by  John 
the  Baptist,  the  Saviour,  the  twelve  Apostles,  and  the  seventy  disci- 
ples, as  near  at  hand,  or  as  approaching.  These  keys  have  been  long 
a  bone  of  contention  among  the  clergy.  The  Pope  says  he  wears 
them  at  his  girdle;  the  Archbishops  of  York  and  Canterbury  think 
they  have  them  in  joint  keeping;  the  good  old  Kirk  of  Scotland  thinks 
she  has  them  in  the  archives  of  her  General  Assembly;  and  Indepen- 
dents think  each  congregation,  or  an  association  of  congregations 
have  them  in  charge.  But,  as  we  have  no  aceount  of  them  in  the  last 
will  and  testament  of  the  Apostle  Peter,  we  have  no  good  reason  to 
conclude  that  he  made  any,  or  all,  of  these  good  ecclesiastics  the 
keepers  of  the  keys.  Besides  I  do  not  know  that  we  have  any  nse  for 
them.  Peter  opened  that  kingdom  of  which  they  were  the  keys  to 
the  Jews  and  proselytes  in  Jerusalem  upon  the  ever-memorable  Pen- 
tecost. And  some  years  afterwards,  when  God  designed  to  call  the 
Gentiles  into  the  kingdom,  much  pains  were  taken  to  obtain  Peter. 
He  was  sent  for  to  Joppa,  and  came  to  Cesarea,  and  opened  (he  king- 
dom to  the  Gentiles.    The  gate&  of  this  kingdom  have  never  since 


i)EBATE,  14i 

been  locked  against  Jew  or  Gentile — against  none,  but  the  impenitent 
and  anbeiieving;  and  Peter  declared  once  already,  that  he  could  not 
open  tlie  kingdom  to  such.  But  having  once  opened  the  kingdom, 
and  never  having  locked  it,  he  took  the  keys  with  hinij  and  so  it  is 
all  an  idle  controversy  about  the  keys — none  of  them,  none  of  us, 
have  them. 

But  my  special  object  in  introducing  this  occurrence  ii  to  show 
how  Peter,  when  opening  the  reign  of  favor  in  Jerusalem  and  Cesa- 
rea,  defined  the  Word  of  God,  or  the  word.  In  opening  the  king- 
dom of  heaven,  or  that  new  state  of  society  and  privilege,  of  which 
the  Saviour  spoke  to  Nicodemus,  when  he  told  him,  '■'■Escept  a  man 
were  born  of  water  and  tlie  Spirit,  into  the  kingdom  of  God  he  could  not 
enter,''''  Peter  narrated  the  deeds,  and  mission,  and  death,  and  resur- 
rection of  Jesus;  and  showed  the  Jews  how  they  might  be  born  of 
water  and  the  Spirit,  and  thus  enter  the  kingdom.  He  did  so  also  in 
Cesaren.  He  defined  the  message,  or  proclamation,  in  this  way, 
'•That  ivord,  or  inessagg,  which  God  sent  by  Jesus  Christ,  you  havCj 
no  doubt,  heard  the  report  of;  how  it  was  proclaimed  by  John  con- 
cerning the  mission  of  Jesus,  who  did  so  and  so.  To  him,"  said  he, 
•'did  all  the  ])Vophets  testify,  that  whosoever  believeth  in  him  might 
©btain  remission  cf  sins."  They  were  born  of  the  Spirit  and  of  water 
too;  and.  moreover,  received  the  miraculous  powers  of  the  Holy  Spirit. 
Thus  Peter  defined  the  Word  of  God.  And  this  is  now  emphatically 
the  Word  of  the  Lord,  or  the  Word  of  God,  to  which,  my  friends,  we 
ought,  one  and  all,  to  pay  supreme  regard. 

Wc  rejoice  that  the  Word  of  God  is  well  defined  in  this  volume, 
and  mast  easily  distinguished,  not  only  from  all  former  conunui>ica» 
tions  of  the  Almighty,  but  from  all  other  information  found  in  the 
sacred  records.  They  who  presumed  to  make  criticisms  upon  the 
terms  and  phrases  found  in  the  Bible,  ought  first  to  ascertain  well 
whether  they  are  biblical  critics. 

gf,.J  should  now  proceed  to  give  you  a  concentrated  view  of  the  whole 
argtanent,  but  I  must  give  place  to  my  friend,  that  he  may  make  his 
objeQtions  to  my  long  speech. 
Monday  evening,  4  o'' clock. 

■-'     [The  above  speech  commenced  on  Friday  at  3  oclock,  and  in  all 
occupied  12  hours.] 

Mr.  Owen  rise«, 
Jt  is  my  wish  to  make  the  present  meeting,  which  is  a  very  singu- 
kir  one  in  its  nature,  as  extensively  beneficial  as  possible.  Alter 
the  full  statement  of  my  views,  with  which  I  opened  this  discussion, 
it  was  not  my  intention  to  occupy  much  of  your  time  in  listening  to 
a  rejoinder  to  Mr.  Campbell.  But  not  knowing  what  my  friend 
was  going  to  say  in  answer  to  that  statement,  and  finding  that,  in- 
tftuad  of  replying  to  my  arguments,  he  has  given  you  a  full  and 
elaborate  developement  of  the  Christian  religion,  it  is  nccessuty  to 
<]etain  you  somewhat  longer  than  1  intended. 


U^  DEBATE. 

I  have  listened  to  Mr.  C.  with  ptofoimcl  titteiuion;  and  havc^, 
therefore,  received  the  impressions  which  his  elahorate  f^xposition 
of  the  Christian  system,  and  his  whole  chain  of  evidence  are  capa-^ 
ble  of  producing  on  a  mind  long  accustomed  to  severe  and  accurate 
reasoning.  1  now  owe  it  to  you,  who  have  attended  here  so  patiently 
throuoli  this  discussion — I  "owe  it  to  the  present  generation,  and 
*o  ail  future  generations,  to  declare  without  reserve  what  these 
impressions   are. 

My  friends,  Mr.  Camphell  appears  to  me  to  have  done  his  duty 
manfully,  and  with  a  seal  that  would  have  heen  creditable  to  any 
of  the  primitive  fathers  of  the  church.  His  own  conviction  of 
the  truth  and  divine  origin  of  the  system  which  he  advocates,  and 
his  ardent  desire  to  impress  that  conviction  upon  my  mind,  and 
upon  yours,  all  here  have  witnessed.  His  learning,  his  industry, 
and  Fome  very  extraordinary  talents  for  supporting  the  cause  v  hich 
he  advocates,  have  been  conspicuous;  and  for  one  trained  in  the 
Jicry  notion?  produced  by  the  tree-will  doctrines,  he  has  restrained 
his  temper  beyond  my  most  sanguine  expectations.  That,  however, 
which  I  admire  in  him  above  all,  is  his  downright  honesty  and  f;iir- 
ness  in  what  he  believes  to  be  the  cause  of  truth.  He  says  to  his 
Qaponent;  *'I  am  strong  in  the  cause  t  advocate.  It  is  from  heaven; 
and  I  fear  not  what  man  can  do  against  it.  J  am  ready  to  meet  you 
at  any  time  and  place,  provided  I  may  reply  to  you,  and  that  our 
arguments  sliall  go  together  to  the  public,  to  pass  its  ordeal,  and 
-await  its  ultimate  calm  decision."  Now,  this  is  a  straight  forward 
proceeding  in  the  investigation  of  truth,  which  I  have  long  sought 
i'or,  hut  wliich,  until  now,  I  have  sought  for  in  vain.  The  friends 
of  truth,  theretore,  on  whichever  side  of  the  question  it  may  he 
found,  are  now  more  indebted  to  Mr.  Campbell  than  any  other  chris- 
tian minister  of  the  present  day. 

These  are  the  impressions  made  upon  my  mind,  with  regard  to  my 
friend,  Mr.  CampbelPs  conduct  m  this  delicate  and  difficult  task 
%vhich  ho  has  volunteered  to  pcrtbrm.  It  is  now  my  duty  to  give  you 
the  living  impressions  which  Mr.  Campbell's  learning,  industry,  and 
^eal  have  made  upon  m}'  mind,  through  the  long  discussion  we  have 
heard.  And  you  will  not,  I  trust,  imagine  that  what  I  am  about  to 
state  proceeds  from  aity  other  cause  than  Vie  love  of  truth,  and  a  sin- 
cere  desire  to  henr^t  the  present  and  future  generations. 

Then,  my  friends,  mv  impressions  are,  that  Christianity  is  not  of 
divine  origin:  that  it  is  7iot  true;  and  that  its  doctrines  are  now  any- 
thing but  beneficial  to  mankind.  On  the  contrary,  my  impression;? 
ure  deeply  confirmed,  that  its  miracles  and  mysteries  are  of  man's 
"Contrivance,  to  impose  on  the  great  mass  of  mankind,  who  have 
laever  yet  been  taught  to  reason;  to  enable  the  few  to  govern  the 
many,  through  their  interested  hopes  and  fears  for  the  future;  and 
to  induce  the  many  to  prostrate  their  minds  before  an  order  of  men, 
who,  through  these  means,  can  easily  keep  them  in  subjection  to  the 
powers  that  be.  That  its  doctrines  arc  noAV,  by  turning  aside  the 
jjiind  from  investigating  its  own  powers,  the  only  obstacle  in  ehris- 


DEBATE.  143 

tendom  to  the  most  important  improvements;  anr^  that  the  whole, 
system,  in  its  principles  and  practice,  in  despite  of  all  we  have  heard  in, 
advocating  it,  is  the  greatest  bar  to  the  progress  ^f  knowledge,  that 
now  exists;  and  that,  if  my  impressions  are  righ'j  Christianity,  as  it 
IS  now  taught  all  over  Christendom,  by  prevent!  ig  man  from  acqui- 
ring an  accurate  knowledge  of  himself,  or  of  the  only  means  by 
which  his  character  can  be  uniformly  well  formed,  is  the  greatest 
ourse  with  which  our  race  is  at  this  timeatHicted. 

My  friends,  do  you  suppose  that  I  could  utter  such  a  sentiment 
as  you  have  now  heard  lighlly,  and  without  due  consideration?  No! 
it  is  the  settled  conviction  of  my  mind,  arising  from  forty  years  of 
the  greatest  possible  industry  in  tracing  chrisiianity  in  all  its  influen- 
ces and  operations  upon  the  whole  of  society. 

There  is  no  individual  in  this  assembly,  who  regrets  the  necessity 
of  wounding  your  feelings  more  than  I  do.  Bat,  my  friends,  I  am 
not  speaking  tor  the  hour,  or  the  day,  or  the  few  hundreds  that  are 
here.  1  speak  to  you  a  truth,  which  I  expect,  when  once  promul- 
gated, will  pass  from  mind  to  mind,  until  it  shall  pervade  every  part 
of  the  world.  I  speak  to  you  a  truth,  which,  whatever  may  be  your 
present  impressions,  will  one  day  prove  to  you  the  most  valuable 
truth  you  ever  heard. 

My  friends,  would  you  not  suppose,  from  what  you  have  heard  of 
the  practical  advantages  of  Christianity,  that  all  is  now  right  amongst 
you;  that  you  are  very  angels  in  condnct;  that  you  have  at«f*^gyou 
the  very  perfection  of  virtue  and  of  all  excellence?  But  you  all  well 
know  this  is  not  the  case.  You  well  know  that  christian  society,  all 
over  Christendom,  abounds  in  vice  and  iniquity.  [Here  there  was 
some  stir  among  the  audience.]  My  friends,  if  any  of  you  are  afraid 
to  hear  the  truth,  it  is  time  for  you  to  depart.  [Here  a  little  more 
excitement,  and  somefen-:  left  the  church.]* 

My  friends,  when  the  Jewish  system  was  worn  out,  and  the  time 
had  arrived  for  another  to  be  introduce^],  the  excitement  which  took 
place,  when  communications  were  publicly  made  that  a  new  order 
"f.things  was  about  to  commence,  was  much  greater  than  the  trifling 
movVnent  which  we  huve  justnov/  witnessed.  The  time,  however, 
has  ajrived,  when  the  corruptions  of  the  christian  systein,  like  the 
corrii()tions  of  all  preceding  and  existing  old  systems,  call  loudly  for 
a  ^reat  and  mighty  moral  change.  Do  not  you  all  acknowledge 
dailv,  and  with  great  truth,  that  you  are  now  dead  in  trespasses  and 
sins?  If  you  really  mean  what  you  say,  it  is  high  time  that  you 
should  arise  imder  new  circumstances  into  new  life.  But  unless 
the  truth,  without  any  fear  of  man,  shall  be  honestly  spoken  to  you, 
what  help  is  there  for  you?  You  have  not,  in  this  discussion,  heard 
from  me  one  syllable  that  is  not  deeply  fixed  in  my  mind  as  a  valua- 
ble  truth;  nor,  during  the  remainder  of  these  proceediti^s,  shall  you 
hoar  a  word  from  me,  that  is  not  dictated  by  an  ardent  de^^-e  to  place 
without  disguise  the  most  valuable  truths  before  you. 

*lIorc  a  lady  ahnost  fainted,  and  another  had  her  foot  bruised  in  the  crowA 


144  DEBATE. 

The  evidences  which  Mr.  Campbell  has  brought  to  prove  the  truth' 
of  Christianity,  prove  to  me  its  falsehood.  And  all  he  has  said  about 
the  piu-ityof  its  doctrines,  and  their  efficacy  for  practice,  is  disproved 
by  the  daily  conduct  of  every-  christian  population  in  every  quarter 
of  the  world. 

A  christian  population  is,  emphatically,  in  practice,  a  population 
preying  upon  each  other,  and  living  very  generally  in  a  state  of 
unnatural  anxiety  fur  useless  and  surplus  property,  in  the  midst  of 
hourly  deception  and  hypocrisy;  hating  and  disliking  each  other 
because  they  cannot  think  and  feel  alike,  having  been  taught  the 
notion  that  they  may  think  and  feel  as  they  please.  It  is  every 
where  a  population  of  inequality  of  condition,  and  necessarily  of 
pride,  poverty,  envy  and  jealousy.  It  is  a  population,  in  which  ten- 
fold more  of  exertion  and  anxiety  is  required  from  each,  to  produce 
•the  misery  they  experience,  than  is  necessary  to  secure  a  full  supply 
of  the  best  of  every  thing  for  all.  In  short,  I  find  it  to  be,  in  prac- 
tice, so  full  of  ignorance,  weakness,  insincerity,  and  counteraction 
of  each  other's  views  and  objects,  and  of  weekly  preaching  to  per- 
petuate all  the.«e  evils,  that,  did  I  not  tirmly  believe  that  truth  is  om- 
nipotent to  remove  error,  and  that  we  are,  in  consequence,  rapidly 
approaching  a  new  state  of  existence,  in  which,  with  regard  to  these 
things,  there  will  be  a  new  birth  and  a  new  life,  a  regeneration  that 
will  purge  m*in  from  all  these  abominations,  I  could  feel  no  interest 
in  the  present  irrational  proceedings  of  the  human  race.  And  if  I 
had  Avanted  any  further  proof  of  the  christian  world  being  in  this 
wretched  condition,  Mr.  Campbell's  sermon  in  this  place,  on  Sunday 
last,  and  the  appearance  of  the  state  of  mind  of  the  congregation, 
would  have  rendered  more  unnecessary.  Never  did  I  see  go  much 
fine  talent  so  miserably  misdirected.  Never  did  I  see  human  beings 
so  ready  to  receive  poison  under  the  undoubting  supposition  that  it 
was  good  and  wholesome  food. 

Mr.  Campbell  is,  however,  according  to  my  conviction  of  right 
and  wrong,  l)laineless.  Like  all  other  men,  he  has  been  made  sub- 
ject fo  the  fifth  law  contained  in  the  casket;  he  has  been  compelled 
to  receive  the  instructions  which  have  been  forced  into  his  mind,  which 
is  by  nature  of  that  honest  firmness  and  consistency,  that  he  is  com- 
pelled to  retain  tliem  with  great  tenacity. 

My  friends,  I  do  say  again,  that  so  long  as  this  weekly  preaching, 
without  reply  from  the  congregation,  shall  be  allowed  to  proceed, you 
find  your  posterity  will  be  kept  in  the  very  depth  of  darkness,  as  you 
are  at  this  hour.  In  conseqnence  of  this  preaching,  Mr.  Campbell, 
unconscious  to  himself,  with  all  his  energies  and  fine  natural  talents, 
has  fallen  a  complete  victim  to  it.  His  mind  has  been  closed  bv  his 
early  training  and  consequent  prepossessions,  and  held  in  chains,  by 
xyhich  he  is  prevented  from  receiving  one  ray  of  natural  and  true 
light.  He  is,  at  this  time,  I  fim  compelled  to  believe,  in  the  depth  of 
mental  da rkuess — blind  as  a  mole. 

Thus  from  age  to  age  do  the  blind  lead  the  blind,  until  they  all  fall 
isxto  the  ditch  of  error.    And  mt  of  this  ditch,  1  perceive,  they  «?a:inut 


DEBATE.  145 

*'.omc,  until  some  one  suall  open  tlie  eyes  of  their  mind,  and  enable 
them  to  see  the  wretched  condition  in  which  they  are.  The  present 
and  past  generations  liave  been  rendered  mentally  blind  from  their 
birth,  and  they  truly  require  many  physicians  to  make  them  whole. 
Now  I  am  persuaded,  that  neither  Mr.  Campbell  nor  the  larger  part  of 
his  congregation,  were  in  the  least  conscious,  that  throughout  his 
sermon  on  Sunday  morning,  lie  reasoned  as  falsely  and  spoke  as  much 
error  as  could  well  bespoken  in  the  same  period. 

And  these  false  impressions  were  taken  home  by  tho?;e  present, 
whose  conduct  would  not  be  improved  by  it  in  the  least;  for  they 
would  think  worscof  their  neighbors  who  are  compelled  to  differ  from 
tliem  in  opinions  and  feelings,  and  immediately  begin  to  enter  upon 
the  regular  daily  sins  of  life,  such  as  I  have  described  them  to  be — 
the  same,  in  fact,  as  they  were  engaged  ifi  the  day  before,  and  all 
their  lives.  This  kind  of  preaching  has  no  other  etfect — it  can  have 
no  other  effect — in  practice,  than  to  perpetuate  the  dark  ages  of  ig- 
norance and  hypocrisy. 

And  before  I  leav»e  this  part  of  the  subject,  I  wish  to  put  it  upon  re- 
cord, that  the  most  despotic  power  in  the  world,  at  this  day,  is  the  week- 
ly preachmss  in  the  churches,  without  the  liberty  of  reply  to  tiie 
preacher.  And  the  United  States,  free  and  independent  as  they  are 
supposed  to  be,  are  more  overrun  with  the  blind  thus  leading  the  blind 
than  many  other  countries.  Yes,  my  friends,  by  fhis  cunningly  de- 
vised mechanism,  which  extends  its  ramifications  far  and  wide,  evca 
into  the  lands  and  territories  the  most  distant,  you  are  made  to  pay 
for  erecting  the  buildings  and  the  cost  of  repairs ;  to  pay  the  preach- 
er, anti  bow  your  neck  to  him,  that  he  may  the  most  conveniently 
rivet  on  you  the  chains  of  ignorance,  and  make  you  always  subservi- 
ent to  his  purposes.  Until  this  evil  shall  be  removed,  there  will  be 
no  hope  for  the  rising  generation.  You  can  never  be  free  as  long 
as  you  have  weekly  or  frequent  unanswered  preachings  and  pray- 
ings. 

Now,  this  is  a  different  view-  of  the  subject  from  any  anticipaled  by 
Mr.  Campbell.  His  mind,  in  consequence  of  his  early  instruction 
and  prepossession,  has  not  been,  in  any  degree,  prepared  for  it;  nor 
does  he  now,  as  it  appears  to  me,  perceive  or  compi-ehend  much  of 
my  reasoning.  I  apprehend,  also,  there  are  but  few  in  this  assem- 
bly, who,  with  their  present  impressions,  can  be  prepared  to  under- 
stand it. 

The  twelve  old  laws,  v/hich  appear  so  much  to  puzzle  Mr.  Campbell, 
may  be  fitly  compared  to  a  casket  in  which  are  contained  twelve  of 
the  most  valuable  jewels  that  the  imagination  can  conceive;  but  a 
casket  composed  of  steel  so  highly  polished,  that  all  who  look  upon  it 
see  only  the  reflection  of  their  own  minds.  You  may  also  imagine 
that  the  casket  has  been  closed,  by  ingenious  workmen  employed  for 
that  purpose,  many  thousand  years,  in  order  that  no  ordinary  person 
should  open  it  to  inspect  its  contents.  Mr.  Campbell  has  looked  upon 
this  casket;  but  with  all  his  talents,  owing  to  the  tenacity  of  his  early 

VOL.   II,  13 


140  DEBATE. 

impressions,  it  has  reflected  the  association  only  of  his  mstructioiife 
in  the  cliristian  mysteries. 

A  fortunate  combination  of  circumstances,  originating  in  certain 
causes,  over  which  1  had  no  control,  has  enabled  me  to  open  this  cas- 
ket, and  at  leisure  calmly  to  survey  the  precious  deposit  therein. 

The  jewels  it  contains  have  laid  within  it  for  unnumbered  thou- 
sands of  years.  They  have  not,  theretore,  that  brilliant  appearance, 
which  they  would  possess  if  they  had  been  lately  polished  by  profes- 
sed and  experienced  jewellers.  But  this  evening,  after  the  meeting 
adjourns,  I  will,  although  I  am  not  an  experienced  working  jeweller, 
in  the  absence  of  those  more  expert  in  the  trade,  take  the  liberty  to 
burnish  them  up  a  little,  and  to-morrow  endeavor  to  bring  out  some 
of  their  beauties  for  your  inspection.  I  shall  not  have  time  to  perform 
this  burnishing  as  it  ought  to  be  done;  but  what  the  time  will  permit, 
I  will  do. 

Adjourned  till  to-morrow. 

Tuesday,  April  21,  10  o^ clock  A.  M. 
[Met  agreeably  to  adjournment.] 
Mr.  Owen  proceeded — 

Mr.  Campbell  has  said  that  the  Christian  religion  is  divine,  and 
that  the  Supreme  Power,  who  revealed  it,  is  most  anxious  that  mea 
f^hould  believe  it.  How  came  it,  then,  that  Mahomet,  after  Christ 
had  preceded  him  six  hundred  years,  and  the  christians  had  all  that 
time  to  mature  their  plans,  should  have  obtained  more  proselytes,  and 
that  the  Musulm^n  should  at  this  day  nearly  equal  if  not  outnumber 
the  christians  ?  That  which  proves  the  tru^h  of  the  Christian  reli- 
;;ion,  as  Mr.  Campbell  has  attempted  to  prove  it,  will  equally  prove 
ihe  truth  of  the  Mahometan  and  every  other  religion.  The  verity  of 
each  depends  upon  the  same  kind  of  testimony — they  all  have  their 
mysteries  and  their  miracles.  Whenever  we  become  rational  beings 
we  shall  be  assured  that  the  Power  which  governs  the  universe, 
whatever  it  may  be,  requires  no  mysteries  or  miracles  to  effect  its 
purposes. 

If  my  plan  was  to  arouse  too  much  local  irrational  feelings,  it  would 
not  be  ditlicult  to  make  very  .short  work  of  these  proceedings.  To  en- 
ter fully  into  an  oxaminatiou  of  the  mysteries,  miracles,  and  errors 
%Vhich  christians  have  been  taught  from  infancy  to  hear  with  rever- 
ence, would  be  productive  of  np  practical  benefit.  I  shall,  therefore, 
nut  go  much  into  detail  upon  subjects,  which  so  few  are  yet  prepared 
lo  hear  freely  discussed. 

There  may,  however,  be  some  utility  in  deviating  a  little  from  the 
course  to  w  hich  originally  I  intended  to  adhere.  For  although  I  think 
it  right,  for  the  reasons  stated,  not  to  enter  minutely  into  what  ap- 
pears tome  the  glaring  inconsistencies  of  any  of  the  religions  of  the 
world ;  yet  as  Mr.  Campbell  has  taken  so  much  pains  to  develope  the 
whole  of  the  christian  scheme,  I  w  ill  advert  to  some  of  his  points  of 
defence,  and  afterward.s  give  a  further  developement  of  those  twelve 
rundamcntal  lav/s,  which  Mr.  Campbell  calls  old  principles,  and  show 


DEBATE.  147 

lliat  these  old  principles,  being  all  proved  to  be  facts,  it  becomes  utterly 
impossible  that  any  religion  can  be  true. 

Mr.  Campbell  has  told  you  the  christian  religion  consists  in  faith, 
and  that  faith  depends  upon  testimony ;  that  the  faith  necessary  for  you 
to  have,  is  an  undoubting  belief  in  the  miraculous  birth,  in  the  death 
and  burial,  and  in  the  ascension  into  heaven  of  the  man  Jesus  Christ, 
who — it  is  the  most  essential,  however,  to  believe — was  really  and 
truly  the  Son  of  God,  begotten  by  him  of  a  virgin. 

This  is  the  position' in  which  Mr.  Campbell  has  placed  the  discus- 
sion. He  is,  from  the  circimistances  in  which  he  has  been  placed 
from  his  infancy,  unprepared  to  discuss  it  upon  any  other  grounds. 
His  mind  is  completely  overwhelmed  with  the  theological  learning  he 
has  been  induced  to  acquire,  Mr.  CaRn.pbell  has  little  or  no  practical 
knowledge  of  the  present  state  of  the  human  mii;id,  or  of  society,  out 
of  the  western  districts  of  this  country. 

It  was  not  my  intention,  as  I  have  previously  mentioned,  to  enter 
at  all  into  the  endless  details  of  the  incomprehensible  mysteries,  which 
have  been  contrived  to  confound  the  understandings  of  the  ignorant, 
m  all  the  religions  of  the  world,  past  and  now  existing. 

The  most  intelligent  of  the  population  of  Europe  never  thii  k  of 
introducing  religious  subjects  for  argument.  They  are  well  aware 
that  all  religious  mysteries  and  miracles  are  opposed  to  reason,  and 
are  useless  for  any  good  purpose.  They  abandon  them,  therefore,  to 
men  who  discard  reason — to  untaught  women  and  children;  and  by 
these  means  relieve  their  society  from  a  subject,  upon  which  they 
tacitly  acknowledge  that  all  men,  who  devote  their  time  to  it,  become 
more  or  less  insane. 

I  shall,  therefore,  not  waste  much  of  your  time,  and  mine,  b3/  enter- 
ing upon  a  discussion  of  subjects  in  which  reason  can  be  of  no  man- 
ner of  use,  but  quite  the  reverse. 

For  reason  would  say,  that  if  God  made  us,  and  could  make  us  as 
he  liked,  and  he  desired  we  should  believe  in  his  existence  with  any 
definite  qualities,  and  to  obey  any  fixed  laws  for  his  advantage  or 
ours,  that  he  would  at  once  have  made  us  so  to  believe,  and  so  to  act. 
That  he  never  could  be  angry  or  displeased  with  his  own  work ;  and 
that,  having  the  ordering  and  direction  of  all  things,  even,  as  they 
say,  of  creating  the  very  materials,  all  things  must  exist,  be  and  act 
as  he  intended;  and  that  nothing,  by  any  possibility,  and  more  par- 
ticularly after  the  Creator  saw  and  pronounced  that  "all  was  very 
good,"  could  go  wrong,  or  remove  out  of  the  eternal  order  which  he 
foreknew  or  preordained. 

Reason  also  would  say,  that  if,  by  some  mystery  wholly  incompre- 
hensible to  reason,  man,  the  last  and  most  finished  work  of  this  all 
wise,  all  good,  and  all  powerful  Creator,  did  actually  disobey  the 
laws  given  to  him  by  his  Creator,  almost  as  soon  as  man  andwoman 
were  created ;  and  that  the  Creator  really  wished  to  have  a  good  and 
happy  race  of  human  beings ;  the  better  mode  would  have  been  to  have 
put  Adam  and  Eve  quietly  asleep,  and  humanely  put  them  out  of  e» 


143  DEBATE. 

istence  again,  before  they  had  begotten  any  children,  if  thev,  aIi<o, 
were  to  be  rendered  unhappy  for  their  parents'  acting  naturally  under 
the  circumstances  in  which  they  were  placed. 

And  when  Adam  and  Eve  were  th  is,  without  experiencing  pain  or 
knowing  evil,  put,  without  noise  or  disturbance,  out  of  tke  way,  rea- 
son would  say,  that  the  Creator,  if  such  were  his  wishes,  having  ac- 
quired the  experience  in  which  he  proved  himself  to  be  deficient  at 
the  creation  of  the  first  man  and  woman,  might  in  this  second  attempt 
have  succeeded  to  his  utmost  desire,  and  obtained  men  and  women; 
who  would  always  think  as  he  intended  they  should  think,  and  act  as 
he  made  them  to  act. 

But  again — if  some  other  mysteries,  quite  incomprehensible  for 
hniran  nature  to  divine,  did  stand  in  the  way  of  (iod  acting  in  this 
reasonable  manner;  and  that,. for  this  on<3  actionof  manand  woman, 
performed,  no  one  knows  how,  contrary  to  the  divine  will,  it  became 
the  wish  of  God  that  innumerable  myriads  of  human  beings  should 
suffer,  through  thousands  of  generations  in  this  world,  and  eternally 
in  another;  reason  cannot  discover  why  Cod  repented  himself  that; 
!).e  had  made  man,  or  why  he  should  suffer  man  to  make  him  angr}'. 
Oi  to  thwart  all  his  good  intentions  for  the  benefit  of  the  human  race. 

But  {Kissing  over  these  impassable  matters  to  reason — it  seems 
/Atrange  that  God  should  relent  in  part  of  the  horrid,  cruel,  and  unjust 
treatment  to  which,  as  it  appears  to  reason,  he  had  doomed  mnnkind , 
and  wish  to  devise  some  expedient,  by  which  njan  might  have  some 
<'hance  of  relieving  himself  l>oia  that  part  of  his  punishment  v/hicli 
'.lonsigns  him  to  eternal  misery. 

Again — it  seems  very  extraordinary  to  our  faculties,  tiiathe  should 
have  created  man  without  any  power  over  his  belief;  and  that  God 
.should  make  the  condition  of  his  escape  iiom  hell  and  damnation  to 
f'ousist  infirmly  believing  what  is  opposed  to  his  senses,  and  what  he 
cannot  receive  into  his  mind  until  he  has  been  reduced  from  a  rational 
to  an  irrational  being.  That  is,  he  must  believe  that  the  Power  which 
pervades  all  space  overshadowed  a  particular  virgin  of  the  human 
race,  and  that  thus  the  Son  of  God  was  procreated  and  produced; 
ihat  the  Son  of  God  was  an  infant  man,  and  grew  as  other  men  grow; 
that  he  was  upwards  of  thirty  years  in  making  a  few  individual  be- 
lieve that  he  was  the  Son  of  God;  that  then  he  was  crucified  as  an 
impostor;  that  this,  the  only  Son  of  God  in  the  universe,  was  God 
iuit^clf;  that  he  died,  although  we  arc  told  God  cannot  die;  that  on 
ihe  third  day  he  rose  from  the  dead,  and  appeared,  us  in  his  lifetime, 
^vith  his  natural  material  body;  tiiat  he  ate  and  drank  with  some 
of  his  disciples  for  forty  days,  at  divers  litties  and  places,  and  then — 
vvith  all  his  materiality,  for  they  saw  him  with  their  material  eyes — 
}io  ascended  up  to  heaven,  as  they  say,  from  v/hence  lie  has  never 
ict'irncd. 

Why  were  these  strange  things  made  of  so  doubtful  a  character  to 
)nan,  that  very  few,  compared  with  the  number  living  at  the  time 
they  were  said  to  have  occurred,  could  or  did  believe  them?  Reason 
also  says,  if  God  and  the  Son  desired  tliat  all  men  should  believe  thes^ 


DEBATE.  149 

■mysteries  and  miracle?,  how  came  it  that  Mahomet  successfully  oppo- 
as'd  both  Fat'ie/and  Sou  on  thi:^  subject,  and  got  the  better  of  the 
christians,  afier  they  had  had  six  hundred  years  to  fix  these  divine 
doctrines  among  mankind? 

Reason  also  asks,  iiO'.v  is  it  that,  at  this  day,  there  are,  as  christians 
say,  but  few  sinceie  believers  in  the  story  of  Adam  and  Eve,  and  the 
apple  and  serpent,  and  in  the  birth,  death,  resurrection,  and  ascension 
of  Jesus  Christ? 

But  reason  would  ask  ten  thousand  pertinent  questions  of  this  na- 
ture, to  not  one  of  which  could  a  rational  answer  be  given. 

I  shall  only  offend  my  intelligent  hearers,  by  pursuing  such  a 
heterogenous  mass  of  incomprehensible  absurdities  as  these;  and  I 
will,  therefore,  conclude  this  part  of  the  subject,  by  asking  Mr. 
Campbell,  what  evidence,  in  these  days,  Avould  now  be  sufficient  to 
induce  him  to  believe  that  a  virgin  had  conceived,  and  was  delivered 
of  a  male-child?  Or  that  one  rose  from  the  dead,  and  appeared  with 
a  material  body, — and  with  that  body,  or  without  it,  was  seen  ascend- 
ing up  to  heaven?  I  know  that,  as  /  am  constituted,  and  as  mil- 
lions of  my  fellows  are,  no  power,  which  wo  possess  over  our  wills, 
can  prevent  us  having  the  most  thorough  conviction  that  the  whole 
is  nothing  but  an  invention,  and  a  very  inferior  and  inconsistent  one, 
to  frighten  ignorant  men  and  weak  women,  and  children  out  of  their 
sober  senses,  and  to  render  them,  for  life,  irrational  benigs,  and  bad 
members  of  society.  And  if  we  cannot  avoid  these  impressions, 
who  is  to  blame?  Man,  who  cannot,  by  his  origination,  command 
his  will  contrary  to  his  conviction,  or  the  being  who  created  the  will 
for  man? 

This  part  of  the  subject  is  to  me,  as  it  exhibits  the  degradation  to 
which  the  reasoning  faculties  of  man  has  been  reduced,  most  un- 
pleasant, and  more  especially  as  all  must  become  irrational  on  these 
topics,  before  they  can  become  sincere.  1  will,  therefore,  dismis.s 
it, — as  I  hope  all  mankind  will,  before  a  few  years  have  expired, — 
and  proceed  to  subjects,  which  the  human  mind  can  reason  upon 
without  feeling  that  it  is  degraded  by  the  operation. 

I  shall,  therefore,  merely  repeat,  that  to  a  sane  mind,  Mr.  Camp- 
bell's evidences  are  no  evidences  at  all,  except  to  prove  the  errors  Oi' 
the  doctrines  which,  according  to  a  known  law  of  our  nature,  he  has 
been  compelled  to  receive,  and  which,  of  his  own  power,  he  cannot 
remove  from  his  mind. 

I  hope,  that  v/hen  he  shall  hereafter  reflect  upon  this  discussion, 
the  facts  stated  will  be  sufficient  to  overcome  his  present  convictions, 
and  make  aright  impression  on  his  mind,  and  enable  him  to  see  the 
inestimable  practical  value  of  the  twelve  fundamental  laws  of  our 
nature;  for  then,  with  his  talents,  he  would  be  a  powerful  advocate 
in  dispelling  error  from  the  minds  of  olhcr3. 

lifter  taking  up  a  large  portion  of  your  time  upon  these  evidences, 

none  of  which  would  be  admitted  into  any  of  our  courts  of  law  t> 

prove  totho  value  of  one  dollar,  Mr.  Campbell  gave  us  many  learned 

docam?^nt^'.  as  extracts  from  deist.-,  atheists  and  sceptics;  but  f^r  vvhat 

VOL.    II.  13- 


i50  DEBATE. 

purpose,  m  lliis  discussion,  I  know  not,  except  tu  prove  that  there 
was  no  connexion  between  n:y  views  and  those  of  many  of  these 
writers. 

The  truth  is,  I  cannot  feel  that  high  importance,  tliat  many  do,  for 
writings  which  proceed  from  mere  closet  speculators  in  metaphysics, 
who,  perceiving  some  of  the  false  notions  derived  from  the  doctrines 
of  free-will,  could  not  discover  what  human  nature  really  is,  so  as  to 
he  competent  to  recommend  any  practical  improvement  in  relation  to 
t  le  affairs  of  life. 

They  were,  therefore,  men  in  the  second  stage  of  the  iiuman  mind. 
They  had  discoverefl  some  of  the  errors  of  religion,  and  had  lost  iti> 
mfiuences,  without  acquiring  any  better,  or  any  substitute  at  all  for 
them.  I  consider  them,  therefore,  to  have  been  in  the  state  in  which 
almost  all  the  learned  and  most  enlightened  men  of  Europe  are  at 
tliis  moment — without  religion,  and  without  knowledge  of  any  other 
principles  which  can  produce  a  superior  practice  in  the  conduct  of 
the  population  of  the  world.  This  is  the  worst  state  in  which  society 
can  be;  and  from  my  extensive  communications  with  the  leading 
minds  of  Europe  and  America,  I  know  it  to  be  the  present  condition 
of  the  civilized  world.  And  this  is  the  true  reason  why  this  discus- 
sion has  been  so  necessary  at  this  period.  The  world  must  have  a 
change,  and  it  well  merits  a  public  contest  to  ascertain  what  that 
change  shall  be;  whether  it  shall  return  back  to  the  superstition  and 
ignorance  of  the  dark  ages,  or  proceed  forward,  to  bring  into  full 
practice,  physically,  mentally  and  m.orally,  the  discoveries  and  im- 
provements of  the  past  ages,  for  the  benefit  of  the  human  race. 

It  is  from  knowing  the  danger  of  this  second  stage  of  the  human 
mind,  and  the  necessity  of  union  to  accomplish  any  great  change 
without  evil,  that  you  have  heard  of  my  progress  from  country  to 
'"ountry.  I  thus  proceed  from  one  country  to  another  with  the  view 
of  laying  a  broad  and  solid  foundation  for  a  new  mode  of  life  and 
cnjojment,  and  to  prepare  the  means  ij  prevent  society  from  continu- 
ing long  in  its  present  condition  without  a  beneficial  governing  prin- 
<iip!e.  For,  whatever  you  may  think  in  this  part  of  the  world,  the 
jjovernors  and  great  men  of  all  cnnatries  are  at  ])resent,  with  few 
exceptions,  without  religion,  and  witliout  a  knowledge  of  those  princi- 
ples which  alone  can  create  real  virtue  in  the  world.  They  are 
more  at  a  loss  to  know  how  to  govern  their  respective  states  now, 
owing  to  the  general  progress  of  knowledge,  than  they  have  been  for 
•'anturies.  They  perceive  that  a  great  change  is  unavoidable;  but 
they  are  at  a  loss  to  know  how  it  is  to  be  effected  Avithout  confusion. 

The  British  government  and  nation,  now  while  I  speak,  are  at  the 
very  height  of  civilization  under  the  present  irrational  system  of  so- 
''iety.  They  inhabit  a  beautiful  island,  and  possess  another  imme- 
itiately  adjoining,  v/ith  a  valuable  population,  capable  of  rendering 
and  receiving  to  and  from  each  other  every  possible  social  service, 
benefit  and  advantage ;  yet,  at  this  moment,  that  government  is  greatly 
at  a  loss  to  determine  what  measm-es  to  adopt,  to  put  that  population 
iu  a  £tato  of  pro.-?perity.     The  opposing  parties  were  lately  on  the 


DEBATE.  15  i 

{^tnat  ot'  thssention;  and  if  they  had  proceeded  to  hostilities,  no  one 
could  calculate  the  extent  of  the  evil  and  misery  that  would  have 
fallowed.  And  what  is  the  real  obstacle  to  their  union,  prosperity 
and  happiness?  It  is  religion.  Ask  the  Irish,  if,  to  their  cost^  they 
have  not  found  religion  to  be  the  greatest  curse  with  which  they  have 
ever  been  afflicted  ?  In  Ireland,  it  has  been  the  parent  of  every 
crime  and  evil,  of  which  the  mind  can  conceive.  Were  that  obstacle 
removed,  what  a  glorious  opportunity  would  arise  to  make  that  coun- 
try one  of  the  most  beautiful,  and  the  inhabitants  among  the  most 
happy,  in  any  part  of  the  world!  Yes!  I  know  nothing,  but  religion, 
and  the  consequent  ignorance  which  it  generates  of  our  nature, 
which  now  prevents  Ireland  from  becoming  one  of  the  most  desirable 
places  of  abode  in  any  of  the  four  quarters  of  the  globe, — little  short, 
indeed,  of  the  paradise  described  by  Mr,  C.  But  all  the  members 
wJio  administer  the  government  of  Great  Britain,  as  well  as  the 
population,  are  utterly  at  a  loss  to  know  what  to  do  with  their  over- 
abundant means  of  creating  a  surplus  wealth,  and  a  superior  charac- 
ter fur  the  population  of  both  islands.  They  are  like  sheep  without 
a  shepherd — they  know^  not  whither  to  go,  M'hat  new  direction  to 
take,  or  how  to  overcome  the  difficulties  in  which  they  are  involved. 
I  wpU  know,  and  I  have  known  for  twenty  years  past,  that  meas- 
iH-es  were  in  a  steady  progress  to  produce  this  state  of  things  in  both 
islands.  1  hare  long  known,  that  they  were  proceeding  at  a  rapid 
pace  through  all  the  necessary  previous  stages,  until  thev  shoidd 
come  to  a  point,  beyond  which  they  could  not  advance  without  an 
entire  change  of  the  principles  by  which  they  have  l)een  governed , 
Aud  they  have  now  reached  this  point.  Fortunately  for  them,  and 
the  world,  they  must  now  adopt  new  principles  and  practices. 

The  circumstances  which  now  exist  every  where,  plainly  indicate 
to  all  who  are  engaged  in  th©  affairs  of  men,  that  the  jfopulation  of 
the  world  is  gorged  with  the  means  of  obtaining  every  good  thing; 
but  that  such  is  the  ignorance  which  prevails,  that  instead  of  ration- 
ally using  the  wealth  so  easily  to  be  obtained,  or  properly  applying 
the  newly  acquired  scientific  means,  by  which  the  best  things  to 
promote  the  happiness  of  society  may  be  beneficiallv  procured  in 
the  greatest  abundance,  the  wealth  accumulates  in  a  few  hands,  and 
is  missapplied ;  wliile  the  new  pz'oducing  powers  obtained  from 
mechanical  improvements  and  chemical  discoveries  are  so  misdi- 
rected, as  to  be  made  the  most  powerful  engines  yet  known,  to 
inflict  poverty  and  distress  on  the  largest  portion  of  mankind.  1 
mean  that  portion  of  it,  which,  by  their  labour,  produces  all  the 
wealth  which  is  consumed  by  those  who  create  none  for  themselves. 

But,  my  friends,  altiiough  I  foresaw  distinctly,  twenty  years  ago, 
that  these  results  would  necessarily  arise  from  the  progress  of  new 
improvements  and  inventions,  and  published  my  reasons  for  these 
opinions;  yet,  so  little  is  the  world  aware  of  these  movements,  the 
inevitable  consequences  of  this  new  state  of  things,  that  the  change 
??.,  ever,  nov/,  coruiag  upon  the  mo.'jt  civilized  nations  "like  a  thief  in 


152  DEBATE. 

the  night,"  unheeded  and  unprovided  for.  You  know  not,  that  the 
very  circumstances  in  which  you  and  the  whole  population  of  the 
world  at  present  exist,  render  it  inevitable  that  this,  the  most  mighty 
change  which  the  world  has  yet  experienced,  must  take  place  withir> 
a  few  years.  There  is  no  power  on  earth,  that  can  resist  its  progress. 
It  is  piroceedinc;  forward  with  a  mighty  impetus,  such  as  your  mnids 
are  now  inadequate  to  comprehend.  This  new  scientific,  mechani- 
cal and  chemical  power  is  advancing,  with  the  eflicient  force  of  an 
army  equal  to  many  hundred  millions  of  men,  well  disciplined, 
equipped  and  provided,  to  accomplish  its  purpose. 

Irresistible,  however,  as  this  force  now  is,  it  is  daily  upon  the  in- 
crease. It  is  annually  recruited  in  Europe  and  America,  but  chiefly 
in  Great  Britain  and  the  United  States,  by  new  inventions,  and 
extensions  of  the  old,  with  new  powers,  such  as  appal  the  present 
state  of  the  human  mind  to  contemplate,  and  far  exceed  the  belief 
of  those  who  are  inexperienced  upon  these  subjects.  I  believe  I  am 
much  within  the  real  amount,  when  I  state,  that  the  increase  of  this 
new  power  within  the  last  ten  years,  over  Europe  and  America,  has 
exceeded  in  its  results,  each  year,  upon  the  average  of  that  period, 
the  well  directed  industry  of  twenty  millions  of  laborers  unaided  by 
machinery  or  other  scientific  aid. 

This  is  the  power  which  will  force  the  nations  who  are»  now  the 
most  advanced  in  arts  and  sciences  to  stand  still,  and  inquire  what  is 
to  be  done  with  this  enormous  force,  daily  increasing,  in  direct  com- 
petition with  all  the  producing  classes,  having  a  continual  tendency 
to  diminish,  under  the  existing  system  of  trade  and  commerce,  the 
value  of  their  labour,  and  to  reduce  them  and  their  families  to  poverty 
and  slavery.  Modern  governments  know  not  what  measures  to  adopt, 
to  give  this  enormous  and  continually  increasing  power  a  right  di- 
rection. Yes!  as  governments  and  nations,  they  will  be  speedily 
overwhelmed  by  that  worthless  object,  for  which  they  have  been  all 
taught  to  sacrifice  tlicir  real  happiness,  and  which  they  now  worship 
us  their  god.  I  mean  wealth — what  is  called  gold  and  silver  and 
bank  notes,  which,  after  all,  but  represent  real  wealth. 

There  will  soon  be  so  much  real  wealth  produced,  by  the  daily 
multiplying  labor-saving  machines,  that  nations  will  be  no  longer 
competent  to  prosecute  any  of  their  present  measures  with  success. 
This  wealth  will  accumulate,  and  become  as  an  impassable  mountain 
barrier  to  permanent  prosperity.  It  has  already,  in  your  technical 
phrase,  overstocked  many,  and  soon  it  will  oversupply  all  markets; 
and  require,  in  consequence,  more  and  more  exertion  irom  the  work- 
ing and  middle  classes,  to  enable  them  to  live. 

These  are  the  signs  of  the  times.  I  wish  3'our  eyes  could  be 
opened,  to  enable  you  to  perceive  these  things  even  a  little  way  oflf^ 
for  they  are,  while  I  speak,  but  a  short  distance  from  us  1  see  it  in 
the  smoke  of  your  new  factories  before  me.  I  hear  it  in  the  strokes 
of  your  heavy  hammers,  mechanically  moved,  which  now  din  upon 
the  ear.  This  is  one  reason  why  this  di.scussion  is  so  necessary  at 
this  period.     It  well  merits  a  public  contest,  to  ascertain  what  thai 


DEBATE.  ijC 

thanfrc,  which  all  things  indicate  to  be  so  near  at  hand,  snail  be; — 
whether  it  shall  return  back  to  the  superstition  and  ionorance  of  the 
dark  ages;  or  proceed  forward,  to  bring  into  full  practice,  physically, 
mentally,  and  morally,  the  discoveries  and  improvements  of  the  past 
ages,  for  the  benefit  of  the  human  race. 

We  may,  therefore,  dismiss  these  quotations  of  Mr.  Campbell'-s, 
from  the  atheists,  deists,  sceptics,  <fec.  as  he  calls  them;  for  they  do 
not,  in  any  degree,  belong  to  the  subject.  I  brought  none  of  them' 
forward  to  support  my  argument.  He  had  supposed  that  I  had  none 
but  such  broken  reeds  to  depend  upon,  and  he  prepared  his  defence 
accordingly.  I  have  derived  little  advantage  from  the  past  writings 
of  the  human  race,  except  as  finger-posts,  to  inform  me  "tlnit  this  i» 
not  the  right  road  to  virtue  and  happiness." 

I  have  derived  far  more  wisdom  from  calmly  and  attentively 
v/atching  the  minds  and  proceedings  of  children,  from  a  very  early 
age,  than  I  have  acquired  from  all  the  writings,  sacred  and  profane, 
that  I  have  read. 

The  authors  of  these  works  assumed  facts  which  did  not  exist^ 
Toasoned  upon  them  as  though  they  were  true,  and  let  their  imagina- 
tions run  into  every  kind  of  error.  Hence  the  mythologies  of  the 
Pagans,  and  the  mysteries  and  miracles  of  the  Jews,  Hindoos, 
Christians,  and  Mahometans.  All  the  sacred  and  theological  wri- 
tings of  the  Pagans,  Jews,  Hindoos,  Christians,  and  Mahometans, 
are  of  no  value.  Nay,  my  friends,  instead  of  any  real  value,  they 
are  the  greatest  evil  existing  among  men ;  for  tiiey  derange  or  destroy 
all  the  superior  fticulties  and  feelings  of  the  human  race,  and  mak« 
man,  as  he  is  at  this  day,  more  irrational  than  any  of  the  animal 
creation. 

For  the  brute  creation,  as  we  call  them,  act  agreeably  to  their 
nature,  and  enjoy  it;  while  man,  governed  by  tlie  caprice  of  his 
imagination,  acts  contrary  to  it,  and  is  miserable. 

The  millions  of  volumes  of  this  kind  of  Avriting,  with  which  the 
world  has  been  burthened,  have  had  but  one  object — and  that  is,  to 
derange  all  the  faculties  of  those  who  read  them.  It  were  happy  for 
mankind  if  they  could  all  be  collected  in  one  heap — and  an  immense 
one  it  would  be — with  fire  placed^under  it,  so  that  it  might  be  con- 
sumed until  not  a  fragment  was  left.  The  conflagration  would  be 
t!ie  greatest  blessing  that  could  now  be  conferred  upon  the  human 
family.  It  is  from  these  books  that  you  have  derived  your  present 
irrational  ideas.  And  until  those  ideas  can  te  extracted  from  your 
minds;  until  they  can  be  unassociated  even  to  their  very  foundations ; 
until  your  minds  can  be  regenerated,  and  made  to  receive  other  and 
wholly  opposite  ideas,  founded  on  principles  all  true,  and  therefore 
all  consistent  with  each  other,  you  will  see  nothing,  except  through  a 
glass  so  dark  and  obscure,  that  you  cannot  distinguish  one  object  as 
it  really  exists  in  nature. 

I  have  said  that  all  the  sacred  and  theological  writings,  of  all  re 
ligions,  are  of  no  value ;  for  they  have  not  taught  us  a  practice  that- 
is  of  any  utility :  they  cannot  teach  one. 


154  debate: 

To  acquire  true  wisdoili,  the  world  must  become  again  as  littit; 
children,  and  observe  with  care  the  facts  which  every  where  abound 
to  give  them  true  and  valuable  knowledge.  For  the  world  has  almost 
every  thing  yet  to  acquire  from  these  facte,  relative  to  a  superior 
mode  of  existence. 

The  inhabitants  of  the  earth  have,  indeed,  eyes,  but  see  not;  ears 
have  they,  but  hear  not;  understandings,  and  understand  not.  For 
all  their  natural  senses  are  deceived  by  false  instruction  from  infancy, 
and  thereby  rendered  highly  injurious. 

While  every  past  and  present  fact  demonstrates  that  your  character, 
from  birlh  to  death,  is  formed  for  you,  you  have  been  made,  by  a 
legerdemair>  of  which  you  are  quite  unconscious,  to  believe  that  you 
form  them  yourselves,  and  that  you  have  merit  or  demerit  for  what 
you  are.  Why,  my  friends,  whether  you  have  been  made  vessels  of 
honor  or  dishonor,  you  are  i)0  more  than  wax  or  clay  in  the  hands  of 
the  potter. 

I  hope  the  time  is  approaching,  when  I  shall  be  permitted  to  dis- 
charge an  important  duty  to  you  and  all  mankind.  Silver  and  gold 
have  I  not  now  to  spare ;  and  if  I  had,  it  could  be  of  no  real  use  to  you. 
But  I  trust  that  I  shall  give  you  that  which  is  beyond  all  price,  and 
thereby  render  gold  and  silver  unnecessary  to  you,  to  your  children, 
and  to  all  future  generations.  Instead  of  mankind  being,  as  hereto- 
fore, as  clay  in  the  hands  of  the  potter,  I  have  the  most  thorough 
conviction,  that  it  is  now  practicable  to  make  you  potters  yourselves 
for  your  children ;  and  I  can  show  you  the  way  to  become  good 
potters,  so  as  to  enable  you  to  new-form  them,  to  the  extent  that  the 
materials  of  which  they  are  composed  will  admit;  then  shall  I  do  for 
you,  and  them,  and  future  generatione,  the  greatest  service  that  one 
man  has  ever  performed  for  his  fellows.  I  do  not  despair,  indeed,  of 
enabling  many  of  the  present  generation,  by  certain  inducements 
derived  from  real  knowledge,  to  place  themselves  in  a  new  furnace, 
as  it  were,  in  which  their  hearts  and  minds  shall  be  softened,  and  by 
which  operation  they  may  be  enabled  in  part  even  to  amend  some  of 
the  numerous  deformities  and  imperfections  which,  through  the  ignor- 
ance of  their  instructers,  they  have  been  compelled  to  receive. 

This  many  will  be  enabled  to  do  for  themselves;  but  their  children,  , 
through  an  early  training  and  instruction  in  this  invaluable  know- 
ledge, may  be  made  to  become  greatly  superior  in  this  new  art  or 
calling;  while  their  children  again,  will  greatly  improve  upon  their 
immediate  predecessors.  And  thus  shall  an  improved  character  be 
given,  through  all  future  time,  to  every  succeeding  generation. 

This  happy  result  will  arise,  when  all  the  jewels  within  the  casket 
shall  be  so  burnished  as  to  compel  public  attention  to  examine,  not 
only  their  external  beauty,  but  also  their  intrinsic  worth. 

N^vv,  nw  friends,  can  I  give  you  any  thing  of  more  intrinsic  value, 
than  to  enable  you  to  make  your  offspring  superior,  physically  and 
intellect'ially,  to  the  most  perfect  human  being  that  now  exists?  I 
cart  do  this;  and  this  I  will  not  cease  to  endeavor  to  do,  while  health 
and  the  power  of  exertion  shall  be  spared  to  me      There  is  nothing  in 


DEBATE.  155 

the  whole  range  of  human  society,  that  can  be,  m  any  degree,  com- 
pared with  the  value  of  this  knowledge.  Having  this,  you  will  have 
every  thing;  and  without  it,  you  have  comparatively  nothing. 

When  you  shall  thus  become  expert  potters,  and  be  enabled  to  put 
your  children  in  superior  moulds,  there  will  be  no  occasion  for  week- 
ly preachings — no  necessity  for  formal  precepts  of  any  kind,  to  adults. 
The  superior  formation  of  the  character  of  each  individual  v,-ill  be 
secured  in  childhood ;  and  before  the  period  of  youth  expires,  it  Mill 
be  matured  in  good  habits  and  dispositions — in  a  correct  knowledge 
of  human  nature,  through  a  close  inspection  of  the  laws  within  the 
casket;  and  it  will  have  attained  the  high  intellectual  acquirements 
and  fixed  moral  principles,  which  will  make  it  evident  to  all,  that 
the  present  weekly  preachings  are  most  injurious  to  the  best  and 
highest  interests  of  the  human  race. 

And  unless  this  superior  workmansliip  shall  be  applied  at  an  early 
period  of  life,  it  is  useless  to  expect  that  it  can  ever  be  effectually  well 
done  afterwards.  \Vhen  your  children  have  been  put  into  an  ill- 
formed  mould  from  infancy,  and  thereby  forced  to  acquire  irrational 
feelings  for  their  fellows,  erroneous  ideas  and  notions  respecting 
their  own  powers,  and  bad  habits,  which  tenaciously  adhere  to  them, 
it  is  in  vain  to  expect  that  you  can  undo  that,  except  by  some  acci- 
dental occurrence,  which  has  been  so  nnfortunately  done  at  the  most 
important  period  of  the  child's  life,  for  giving  the  best  form  to  his 
character. 

You  have  heard  much  from  my  frjlend,  Mr.  Campbell,  of  the  genius 
and  tendency  of  the  christian  faith  and  religion.  He  has  told  you 
what  he  has  been  taught  to  believe  of  it  from  his  youth  upwards.  And 
he  has  informed  you  what  his  impressions  are,  with  as  much  honesty 
as  a  conscientious  Musselnoarf  would  tell  you  of  the  spirit  and  genius 
of  tlie  Mahometan  faitlf  and  religion.  For  the  Mahometans  and 
Hindoos  are  as  conscientious  in  their  belief,  and  as  tenacious  of  the 
superiority  of  their  religion,  as  Mr.  Campbell,  or  any  christian  in 
Christendom,  can  be  of  theirs.  And  have  they  not  as  much  faith  as 
the  members  of  any  other  religion  ? 

But  the  conscientiousness  or  tenacity  of  the  Pagan,  Jew,  Hindoo, 
Christian,  or  Mahometan,  do  not  add  one  grain  to  the  argument  iu 
favor  of  the  divine  origin  or  truth  of  either.  They  prove  only  the  divine 
origin  and  truth  of  the  fifth  law  of  human  nature;  and  the  value, 
beyond  price,  which  it  will  become  to  the  world,  when  it  shall  be 
regenerated  and  born  again,  and  it  shall  cease  to  be  dead  in  trespasses 
and  sins,  as  almost  all  Christendom,  as  the  other  portions  of  the  world,, 
are  at  present. 

We  shall  presently  see  how  these  laws  of  nature  harmonize  and 
explain  each  other,  and  their  applicability  to  all  the  business  and 
duties  of  life. 

Did  Mr.  Campbell  explain  to  you  the  spirit  and  genius  of  the 
christian  system?  I  listened  to  him  with  all  the  attention  in  my 
power;  and  then  I  cofttrasted^,iji  my  inind^tlje  real  effects  produced  la. 


156  DEBATE. 

Christendom  "by  thai  spint  and  genius.  Because,  my  friend:?,  it  js 
"by  the  fruits  that  ye  shall  know  them." 

The  mode  of  judging  of  the  tree  by  its  fruit,  is  alone  the  one  I 
^dopt,  when  I  examine  the  spirit  and  genius  of  any  religion,  of  any 
government,  of  any  code  of  laws,  or  any  of  the  institutions  which 
flow  from  them.  And  by  this  guide  1  have,  without  prejudice  or 
favor,  compared  the  spirit  and  genius  ©f  the  christian  mysteries, 
miracles,  fables,  and  dogmas,  with  their  fruits;  aiid  by  their  fruits,  so 
-abundantly  growing  around  me  in  every  direction,  1  have  become 
intimately  acquainted  with  the  tree  from  the  blossom  to  the  root. 

And  what  have  I  found  this  tree,  of  two  thousand  years'  growth, 
in  produce,  in  every  soil  in  which  it  has  been  planted  ?  Abundance 
of  insincerity  and  deception;  for  the  whole  life  of  a  christian  is  a 
continued  striving  in  opposition  to  his  nature,  and  therefore,  of  ne- 
cessity he  must  be  a  hypocrite.  It  is  notorious  over  Asia  and  Africa, 
that  there  is  so  little  truth  in  a  christian,  that  little  or  no  faith  is 
placed  in  what  he  may  say  or  do.  But  to  come  nearer  home — show 
-me  a  nvin  or  woman  in  the  city  of  Cincinnati,  whose  daily  life  is 
not  a  perpetual  lie  to  his  or  her  profession.  It  cannot  be  otherwise. 
It  is  necessarily  so;  and  no  one  can  avoid  this  consequence,  with- 
out being  so  unnatural  as  not  to  partake  of  human  nature.  It  is 
the  natural  fruit  of  the  tree.  It  is  the  spirit,  the  genius,  the  neces- 
sary tendency  of  Christianity;  and  therefore  the  individuals,  who 
have  been  compelled  to  receive  it,  are  objects  of  our  greatest  com- 
passion. 

Other  fruits  of  this  tree  are,  pride  and  spiritual  pride,  among  many 
other  kinds  of  it,  and  envy  and  jealousy. 

My  friends,  do  you  know  any  pride  of  wealth,  of  birth,  of  con- 
nexions ;  any  spiritual  pride,  any  pride  of  learning,  or  personal  pride, 
in  this  city?  Do  you  know  any  who  envy  the  advantages  possessed, 
or  which  they  suppose  to  be  possessed,  by  others?  Or  do  you  knov/ 
any  who  are  jealous  of  their  neighbor's  superiority,  or  of  their  feel- 
ings for  others  in  preference  to  themselves?  If  you  do,  these  are  the 
genuine  fruits  of  this  tree;  and  you  well  know  they  superabound 
every  where. 

Other  fruits  of  this  same  tree  are,  ignorance  and  presumption, 
most  peculiarly  combined. 

Hare  you  any  ignorant  among  you,  who  know  nothing  of  them- 
selves, and  very  little  of  nature ;  who  yet  imagine  themselves  to  be 
God's  elect;  and  who,  in  consequence,  look  down  upon  their  fellow- 
beings  as  though  they  were  not  of  the  same  species,  and  say,  "Stand 
aloof,  for  I  am  more  holy  than  thou  ?" 

This  again  is  the  natural  fruit  of  the  tree.  Religious  wars,  mas- 
sacres, and  persecutions  for  conscience  sake,  are  also  some  of  its 
fruit;  and  these  have  been  shed  abundantly  all  over  Christendom. 

It  is  unnecessary  to  tell  me  what  any  system  will  do  when  carried 
into  practice,  whilst  I  have  its  practical  results  bcfnc  me;  whilst  I 
see  what  it  has  produced  in  the  past^  and  what  it  is  producing  in  the 
Pl'esent  time — what  it  produces  to-day,  and  what  it  ini^ni  produce- 


DEBATE.  15.7 

auring  the  continuance  of  the  practice  among  men.  From  the  facts 
and  reasoning:^  thus  obtained,  it  is  most  evident,  that  if  the  christian  . 
doctrines  were  to  continue  to  form  your  characters  for  ten  thousand 
years,  they  would  make  you,  at  the  end  of  that  period,  worse  ihun 
you  are  to-day-  fur  they  are  daily  becoming  more  and  more  incon- 
gruous, when  compared  with  the  knowledge  derived  from  the  grow- 
ing experience  of  the  world.  In  the  very  nature  of  the  doctrines 
which  the  gospel  enforces  upon  the  }"oung  and  tender  miiid,  eveiy 
generation,  if  it  can  be  supposed  pot.^i'oie  that  these  doctrines,  in 
opposition  to  experience,  could  continue  to  influence?,  them,  must 
become  more  and  more  irrational.  For  as  the  world  advances  in 
knowledge  and  experience,  the  professing  christian  must  necessa- 
rily become  either  more  hypocritical,  or  more  ignorant.  And  from 
this  simple  cause,  I  doubt  Avhether,  since  the  days  of  Christ's  first 
appearing,  there  ever  was  a  time  of  more  hypocrisy,  over  the  whole 
of  Christendom,  than  at  the  prese)it. 

1  know  the  world  cannot  help  being  what  it  is:— you  cannot 
help  being  what  you  are.  And,  in  consequence  of  the  overwhelmin*^ 
circumstances  which  now  exist,  religious  societies  are  novv^  every 
where  a  cheat  from  beginning  to  end.  Owing  to  the  certain  inform- 
ation I  have  derived  from  the  casket,  I  can  easily  discover  that  your 
looks,  your  words,  and  your  actions  are  continually  opposed  to  each 
other. 

Do  not  be  offended,  my  friends,  nor  suppose  f  speak  in  angpr,  or 
with  the  intention  to  oiiend  you.  So  far  from  being  angry,  I  feel  the 
utmost,  the  most  sincere  compassion  for  you,  and  all  who  arc,  like 
yon,  under  the  influence  of  any  religious  delusion. 

I  do  not  attach  a  particle  of  blame  to  one  .of  you.  Possessing 
the  knowledge  contained  in  this  casket,  and  the  charity  which  it 
necessarily  compels  me  to  have  for  every  human  being,  how  can  I 
blame  you?  Do  I  not  know,  with  the  greatest  certainty,  how  the 
character  of  each  has  been  formed  for  him  from  infancy. 

My  friends,  every  one  admits — even  your  sacred  books  teach,  that 
there  is  no  possibility  of  judging  fairly  of  any  tree,  save  by  its  fruits. 
I,  therefore,  judge  of  Christianity  by  the  bitter  fruits  which  it  has 
produced  wheresoever  it  has  been  planted. 

My  friends,  I  have  had  time  only  to  polish  some  parts,  and  those 
imperfectly,  of  the  contents  of  this  casket,  as  you  have  witnessed. 
This  afternoon,  I  shall  be  prepared  with  some  more  of  it,  and  I  will 
endeavor  to  produce  as  much  as  will  occupy  our  attention  from 
four  to  five  o'clock.  Seeing  the  course  Mr,  Campbell  has  adopted,. 
I  wi.sh  to  have  time  to  do  equal  justice  t.->  the  subject  which  I  advo- 
cate. I  do  not  like  to  depend  solely  upon  the  accidental  ideas  which 
may  arise  wlien  I  address  you,  without  any  ])reparation.  For  as 
I  enter  mor^  fidly  into  this  subject,  its  importance  continually  grows 
upon  me.  Having  proceeded  thus  flir  in  attempts  to  open  a  new 
light  in  this  city,  as  it  must  be  to  many  of  you,,  I  am  tlje  most  desi- 
rous not  to  leave  jou  partially  informed  respecting  it.  I  wish  to  do 
justice,  in  this  ca-e,  to  the  su' ject,  to  you,  9.nd  io  the  uiillions  to 

VOI-.  11,  34 


158  DEBATE. 

■whom  these  records  will  be  transmitted .  I  therefore  trust,  that  it  will 
not  be  too  inconvenient  to  the  gentlemen  who  sit  as  moderators,  to 
allow  time  sufficient  to  do  that  which  it  would  be  most  improper  to 
leave  undone.  I  could  not  begin  to  reply  to  JMr.  C.  until  he  had 
finished  his  elaborate  argument  and  his  long  chain  of  documents, 
which  have  occupied  one'  half  more  time  than  I  required  to  place 
my  views  before  you, — and  he  speaks,  as  you  may  notice,  three 
v.ords  for  two  of  mine.  I  mean  not,  iiowever,  to  occupy  your 
time  with  words  without  corresponding  ideas,  as  must  be  done  in 
all  -cases  in  which  much  is  spoken  on  the  subject  of  any  religion. 
For  the  mysteries  of  religion  can  be  made  to  pass  current  only  when 
many  words  are  used  to  confound  the  understanding  of  the  hearer?, 
by  no  definite  meaning  being  attached  to  them.  When  the  deepest 
prejudices  of  mankind  have  to  be  uprooted,  there  must  be  substantial 
ideas  for  each  word  to  represent,  and  ideas,  too,  that  are  perfectly 
consistent  with  each  other,  or  I  shall  have  no  chance  of  making 
the  permanent  impression  I  intend.  1  have  promised,  that  when  I 
shall  have  finished  this  part  of  the  discussion,  if  Mr.  Campbell,  or 
any  other  individnal,  shall  discover  one  error,  or  one  inconsistencj", 
in  the  principles  and  system  which  I  advocate,  I  will  give  up  the 
whole  contest.  For  should  one  error  be  found,  T shall  be  convinced 
1  have  been  deceived ;  for  where  there  is  inconsistency,  there  cannot 
be  truth.     At  present  I  say  no  more. 

[Here  some  conversation  took  place  between  the  chairman  and  Mr. 
Campbell.  Mr.  Owen  stated  that  he  xvjould  be  prepared  to  proceed 
with  his  afternoon\'i  address,  after  Mr.  C.  had  rcpUcd,  as  he  wished 
<o  do,  to  what  he  had  offered  this  morning.]'^ 

Mr.  Owen  resumed.  I  am  sure  we  are  all  greatly  indebted  to 
the  moderators,  who  have  attended  here  so  punctually  day  by  day. 
They  have  given  us  already  so  much  of  their  time,  that  I  can  readily 
suppose  it  will  be  inconvenient  for  them  to  continue  their  attendance 
much  longer.  I  have  done  all  that  seemed  to  me  desirable,  to  curtail 
ihe  duration  of  this  discussion.  My  friend,  Mr.  Campbell,  no  doubt, 
deemed  it  of  great  importance  to  place  before  the  public  all  his 
notions  of  the  system  in  which  he  has  been  trained;  and  it  has  been 
ihe  extraordinary  length  of  my  friend's  erudite  exposition,  (during 
the  utterance  of  which  I  was  under  the  necessity  to  remain  silent,) 
ihat  has  taken  up  so  much  of  the  time. 

But,  my  friends,  there  is  another  view  of  this  subject.  The  sys- 
tems which  I  have  to  oppose  are  of  several  thousand  year's  standing. 

*This  coHversation  was  to  this  effect. — Mr.  C  asked  Mr.  Chairman  whether 
Mr.  Owen  had  a  right  to  change  the  times  of  adjournment,  and  whether  his 
having  adjourned  to  10  o'clock  this  morning  was  not  contrary  to  our  original 
slipu^itions — Moreover,  said  Mr.  C.  Ivvould  ask  whether  Mr.  Owen  sliouid  he 
allowed  time  to  retire  to  write  speeches  as  circumstances  may  require;  and 
■  whether  we  must  wait  here  from  day  to  day,  so  long  as  Mr.  Owen  can  write 
new  essays  upon  the  twelve  "Divine  laws  of  human  nature;"  adjourning  from 
lime  to  time,  as  may  suit  his  writing  convenience?  Mr.  Owen's  recalling  the 
motion  to  adjourn  till  fuur  o'clock  and  promising  to  be  prepared  at  threCf 
prevented  a  reply  from  the  board. 


DEBATE.  159 

They  have  been  supported,  during  these  thousand  years,  by  millions 
of  uiinisters,  who  have  been  paid,  in  that  time,  enormous  sums  to 
instruct  tiie  population  in  various  countries, — and  for  more  than  a 
hundred  in  this. 

Can  it  he  expected,  then,  that  in  a,  (cw  days,  or  rather  in  little 
n»oro  than  one,— tor.  during  this  discussion,  I  have  spoken  but  fit'tcca 
JiOHrs, — I  can  unassociate  in  your  minds  all  the  ideas  thus  deprived 
from  past  asres — ideas  which  have  been  instilled  into  your  minds 
with  so  much  care,  from  your  birth?  Is  it  to  be  expected,  I  ask  you, 
my  friends,  that,  in  a  few  ho\u-s,  I  can  combat  and  put  to  flight  ai! 
the  host  of  errors  which  have  been  accumulating  for  thousjands  ot" 
years,  when,  by  the  fundamental  laws  of  human  nature  we  arc 
compelled  to  retain  earl}  impressions  with  great  tenacity? 

Although  such  a  result  no  one  would  anticipate,  I  have  yet  up.  • 
bounded  confidence  in  the  omnipotence  ot  truth.  I  care  not  what 
obstacles  may  be  placed  in  its  way  :  whatever  they  are,  I  expect  that, 
sooner  or  later,  t!iey  will  be  overcome.  If,  on  the  present  occasion, 
I  shall  not  be  allowed  time  for  the  full  performance  of  the  task  I  wish 
to  accomplish,  I  trust  it  shall  be  so  executed,  within  whatever  time 
is  now  to  be  allowed  before  the  discussion  terminates,  that  what  I  put, 
upon  record  will  be  suthcient  to  induce  those  who  have  not  yet  been 
taught  to  reflect  upon  these  subjects,  to  begin  to  think  for  themselves. 
I  can  hardly  believe,  that  there  can  be  an,y  wish  that  this  subject 
should  not  be  as  fully  heard  on  one  side,  as  it  has  been  on  the  other  • 
or  that  what  remains  to  be  said  on  my  part  should  not  be  said  in  the 
best  manner. 

But,  my  friends,  I  find  that  upon  this,  as  upon  all  other  occasion?, 
we  must  necessarily  be  governed  by  the  circumstances  which  sur- 
round us.  To  these  circumstances  I  must  yield,  as  we  arc  all  obliged 
to  do,  when  we  cannot  change  those  in  which  we  are  involved.  It 
seems  the  circumstances  which  limit  this  debate  cannot  now  le 
easily  changed.  I  must,  therefore,  submit  to  the  audience  tlie 
remainder  of  what  I  intend  to  say,  without  having  time  to  do  all  the 
justice  to  the  subject,  which  its  high  practical  importance  deserves. 

These  debates  are  familiar  to  Mr.  C.  and  he  has  been  in  the  prac- 
tice of  public  speaking  week  after  week,  or  rather  day  by  day,  for 
many  years.  I  am  obliged  to  think  well  what  I  say,  before  I  give  it 
utterance.  It  is  ahvays  necessary,  but  now  peculiarly  so,  for  me, 
after  the  engagement  I  have  made,  to  take  care  that  there  shall  bo 
no  inconsistency  in  any  thing  I  may  say.  I  have  only  to  regret, 
that  what  I  may  speak  is  not  likely  to  be  so  well  digested,  as  that 
which  I  should  write  at  more  Idisure.  But  as  I  now  must  be  gov- 
erned in  what  I  shall  say,  to  the  termination  of  this  discussion,  by 
the  impulse  of  the  moment,  I  trust  that  the  ideas  and  expressions 
which  may  arise,  when  I  address  you  in  the  afternoon,  will  be  equal 
to  the  emergency. 

Adjourned  to  meet  at  three  o'clock,  when  the  discussion  is  to  be 
closed. 


ICO  DEBATE. 

Tuesday  afternoon,  21s<  April,  I62i). 
Mn.  CAwri?Ei.L  rises. 

-Air.  Chairman — Public  attention  and  curiosity  have  been  much 
f.xcited  from  the  first  proposal  of  this  discussion  even  u{}  to  the 
prcsevit  moment.  On  I\Tr.  Owen's  first  appearance  in  this  country 
iiiir  expectations  were  raised  to  an  unusual  degree.  Coming  direct 
iVorn  one  of  t!ie  most  enlightened  countries  in  the  world;  having 
traversed  the  British  Isles,  and  visited  several  places  on  the  continent 
of  Europe;  professing  to  have  discovered  very  great  errors  in  the 
present  order  of  society,  and  to  have  it  in  his  power  to  new  modify 
the  world,  hy  some  very  rational  changes,  resulting  from  the  march 
•  if  mind  and  the  progress  of  i^cience;  our  expectations  were  very 
much  raised,  and  we  bade  the  benevolent  visitant  a  hearty  welcome 
to  our  shores.  Under  these  favorable  circumstances  Mr.  Owen  was 
received  by  the  good  citizens  of  these  United  States.  He  was  treated 
Avith  all  the  liberality  of  our  republican  institutions. 

In  his  first  addre^-ses  he  was  cautious  and  reserved  on  the  subject 
of  religion.  It  is  true,  indeed,  that  from  the  first  address  which  1 
saw  in  print  from  IMr.  Owen,  I  observed  the  poison  artfully  infused 
mto  the  golden  chalice  -which  he  presented  to  the  American  people. 
IJut  for  some  time  he  was  a  little  cautious.  He  became  bold;  and 
linally,  as  large  as  life,  he  appeared  the  advocate  of  irreligion,  or  no 
religion — and,  like. all  his  brotherhood  in  France,  he  talked  much  of 
reason,  and  common  sense.  Philosophy  too,  (most  abused  word,) 
was  adored  as  the  patron  goddess  of  the  whole  scheme.  All  this,  too, 
associated  with  a  good  moral  exterior,  uncommon  mildness  and  sua- 
vity of  temper,  procured  for  Mr.  Owen,  (to  say  nothing  of  the 
'harms  of  wealth.)  a  degree  of  respect  and  courtesy,  which  would 
iiot  have  been  shown  to  the  systerh  in  the  person  of  almost  any  other 
advoceite,  and  still  less  in  the  person  of  one  who  should  have  exhibi- 
Ted  the  more  natural  and  the  more  usual  tendency  of  the  system  in  his 
own  conduct. 

But  added  to  all  this,  it  was  published  fcr  and  wide  that  Mr.  Owen 
was  a  gentleman  of  the  mast  expensive  reading,  great  research,  a  first 
rate  political  economist,  and  profoundly  acquainted  with  every  thing 
connected  with  the  political,  religious,  and  economical  systems, 
practices,  and  relations  of  mankind.  He  seemed  to  understand 
every  thing  relative  to  the  subjects  on  which  he  declaimed  and  wrote, 
more  profoundly  than  any  person  else — and  from  the  plenary  confi- 
dence, and  the  air  of  infallibility  which  decorated  his  ratiocinations, 
deductions,  and  proofs,  all  were  almost  afraid  to  call  any  of  his 
dogmas  in  question.  Progressing  thus,  specious  in  his  philosophy, 
and  the  })errect  gentleman  in  his  manners,  it  was  not  to  be  wondered 
at  that  he  found  many  disciples  and  admirers  in  all  parts  of  the 
country,  whithersover  he  turned  his  course.  He  attempted  to  organ- 
ize societies  among  us,  and  to  set  on  foot  a  new  order  of  things.  But 
religion  impedes  his  progress,  and  finally  it  absorbs  all  his  energies 
and  those  of  his  friends.  It  is  comhatted  on  new  princij)lGS,  as  it 
did  appear,  and  was  threatened  to  be  prostrated  by  reason  and  sciena>. 


DEBATE,  161 

Tlie  old  artillery  of  little  Deists  nnd  petty  cavillers  were  all  to  be  laid 
aside,  and  nothing  but  the  apparatus  of  good  logic  and  genuine  philo- 
sophy were  to  be  employed  by  Mr.  Owen  in  pulling  down  all  the 
religions  of  the  world.  And  now  our  ears  have  heard,  and  our  eyes 
have  seen  the  whole  strength  of  this  new  armament  against  the  faith. 
This  discussion  will,  I  think,  be  a  new  and  no  ordinary  confirma- 
tion of  the  faith  of  christians.  Mr.  Owen,  the  cool  philosopher,  the 
great  political  economist,  the  universal  reader,  the  extensive  traveller, 
the  siirewd  and  logical  thinker,  after  surveying  the  productions  of 
six  thousnnd  years,  appears  with  tiie  maturity  of  almost  three  score^ 
years,  laden  with  the  spoils  of  time,  standing  upon  the  shoulders  of 
all  the  sceptics  of  Greece,, -Rome,  England,  and  America,  selects 
the  most  puissant  Vv'eapons,  and  chooses  the  best  mode  of  attack, 
which  all  his  reading,  observation,  and  experience  could  de- 
vise. You  have  heard  it,  my  friends,  you  have  seen  it  all  in  twelve 
principles,  all  poised  upon  one  vietaplnjsical  question.  This  is  the 
dos  pou  sto  of  Archimedes.  Here  Mr.  Owen  places  the  fulcrum 
for  his  puissant  lever  which  is  to  raise  the  human  family  from  all  the 
superstitions  good  and  bad,  and  from  all  political  degradation,  from 
poverty,  ignorance  and  suflering.  This  is  the  ^'■stmmum  honum,'''' 
•'the  philosophers  stone" — the  old  doctrine  of  Epicurus  in  modern 
broad  clotii. 

Now  it  is  lawfully  to  be  presumed,  that  Mr.  Owen  has  taken  the 
strongest  ground  wliich  can  be  taken  upon  the  sceptical  hypotheses. 
He  has  seen  where  all  his  predecessors  have  been  foiled;  and  there- 
fore selects  the  ark  of  safety,  the  impregnable  fortress,  the  strongest 
tower  which  his  imagination  and'reason  could  grasp. — Forth  comes 
the  essay  which  you  have  heard.  This  is  the  cream  of  fifty  years 
reading,  travelling,  studying,  conversing  with  minds  of  the  "best 
calibre."  Arrayed  in  the  majesty  of  twelve  propositions,  which  will 
equally  sr.itthe  horse  and  his  rider.  Mr.  Owen  appears  brandishing 
the  .'jixih.  ike  fatal  sixth,  which  like  a  two  edged  sword  is  to  cut  off 
all  the  heads  of  all  the  priests  and  kings  in  the  world. 

Upon  the  v.'hole,  we  were  glad  to  see  Mr.  Owen  take  such  high 
ground.  First,  because  he  made  Thomas  Paine,  Gibbon,  cum  multis 
aliis,  with  all  the  old  sceptics,  a  set  of  simpletons  and  drivelling 
philosophers.  And  next,  because  he  was  all  for  reason  and  philoso- 
phy, which  no  intelligent  christian  ever  feared — We  met  him  on  his 
ownfi-e  propositions  on  which  he  defied  the  world.  You  however 
heard  the  contents  of  Mr.  Owen's  logic  upon  these  premises.  And 
you  have  seen  what  he  has  offered  in  defence  of  them.  It  would  be  only 
a  species  of  insult  to  the  good  sense  of  any  hearer  of  this  discussion 
to  state  again  that  Mr.  Owen  has  only  repeated  over  and  over  the 
f^ame  dogmas;  and  that  he  has  in  exery  instance  refused  joining  issue 
either  upon  his  own  propositions  or  mine.  He  has  met  all  sorts  of 
argu.nient  by  mere  assertions,  by  mere  declamation. 

Regarding  Mr.  Owen  as  the  present  magnus  Apollo  of  scepticism, 
as  a  man  of  great  reason  and  philosophy,  we  did  most  certainly  ex- 
pect that  he  would  reason  and  not  merely  assa't — that  he  would  not 
VOL.    11.  14* 


loi  DEBATE. 

.'it  lasit,  when  foiled  in  argument,  descend  into  the  ranks  of  those 
iittle  sijirits,  who  strut  about  in  the  pomposity  of  two  or  three  witi- 
cisms  or  sneers,  which  they  have  heard  and  retail  from  some  infidel 
apostle.  Nay,  indeed,  I  did  not  expect  to  hear  Mr.  Owen  talking  in 
the  ribaldry  of  these  little  demagogues  of  infidelity,  who  talk  about 
Eve,  and  the  apple,  and  the  serpent ;  about  the  virgin  Mary,  and 
Joseph,  with  a  sort  ol  significant  grin,  expressing  the  great  detesta* 
tion  of  their  great  little  souls  against  such  fables! 

There  is  nothing  proof  against  these  Parthian  missiles,  that  the 
vanquished  Parthian  throws  behind  him  on  his  retreat  from  the  pur- 
suing  conqueror.  I  could,  without  pretending  to  any  genius  in  this 
way,  turn  every  virtue  in  the  world  to  ridicule, and  laugh  out  of  coun- 
tenance the  gravest  and  best  man  that  ever  lived.- — Only,  as  the 
great  VYarburton  said,  "put  a  fool's  coat  upon  a  philosopher  or  a  saint, 
and  you  may  under  this  covering  laugh  him  down."  Call  bravery ^ 
tenfierity;  call  generosity,  prodigality;  call  tnsdom,  gravity;  call 
honesty,  simplicity;  and  good  manners,  foppery;  and  the  work  is 
done.  So  the  atheist  ridicules  the  idea  of  God.  A  pretty  Avorld 
this,  to  corne  from  a  rational  first  cause !  Talk  not  of  wisdom 
'vhi]e  you  see  so  much  folly  in  the  universe!  Only  see  the  waste 
.f  water  and  the  waste  of  land  j  only  look,  says  he,  how  many  half 
begun  operations,  and  how  many  unfinished  enterprizes  there  are. 
Look  at  the  deformities  and  the  irregularities,  and  the  maladapta- 
tions  every  where.  Talk  not  of  goodness,  says  the  ridiculing  athe- 
•i^t;  dont  you  see  poisons  lurking  in  your  fields  and  gardens — pesti- 
lence and  death  stealing  upon  you  in  the  invisible  miasmata?  Talk 
not  of  justice',  see  the  good  man  punished  for  his  virtue,  and  the 
wicked  rewarded  for  his  vice,  &,c.  &c.  So  the  idea  of  God  is 
iiiughed  out  of  the  world  by  the  atheists.  Tell  me  the  virtue  I  can- 
riot  caricature  and  render  ridiculous.  I  will  call  humility,  mean- 
ness; charity,  pride  or  ostentation,  and  ther,  under  such  a  garb,  laugh 
hem  out  of  society. 

Is  thcreany  way  ofprovingina  court  of  law,  that  Queen  Elizabeth 
<r^r  Oliver  Cromwell  once  lived  ?  If  there  be,  the  same  sort  of  evidence 
v.'iil  prove  in  a  court  of  law,  that  all  the  gospel  facts  are  true.  But 
there  is  fis  much  wit  in  a  pedlar's  telling  you  to  prove  how  many 
yards  are  in  a  given  web,  by  weighing  it  in  scales,  or  by  putting  it 
lUto  a  bushel,  as  there  is  in  Mr.  Owen's  telling  you,  you  cannot  prove 
■  he  gospel  facts  in  a  court  of  law. 

His  Adam  and  Eve,  the  apple  and  serpent  puns  are  very  puissant 
weapons  is  his  armor;  and  his  representing  the  imbecility,  or  folly, 
or  malevolence  of  tiie  Deity,  in  giving  birth  to  the  present  state  of 
things,  are  ail  in  unison  with  the  nice  discernment,  good  taste,  and 
fine  feelings,  of  the  champion  of  scepticism.  The  human  body,  and 
all  its  organs,  internal  and  external,  by  the  sam«  logic  could  be 
shown  to  be  ridiculous.  Call  it  an  animal  machine  and  then  exam- 
ine it  in  detail.  You  may  then  laugh  at  yourselves,  as  we  might  con» 
reive  an  actor  would,  who  had  assumed  a  character  which  did  not 
suit  him. 


DEBATE.  lOa 

But,  my  friends,  I  cannot  but  admire  the  influence  which  chris- 
tianit)'  has  now  exhibited  in  you.  In  speaking  of  the  Christian  re- 
iigion  this  morning,  as  on  other  occasions,  Mr.  Owen  has  severely 
tested  the  influence  of  Christianity  upon  us.  He  has  tried  our  chris- 
tian patience  and  forbearance  to  the  utmost.  I  feel  a  degree  of  pride 
to  see  you  bear  these  indignities  with  so  much  patience.  These  in- 
sults were  all  gratuitous,  and  ill-timed,  too,  if  there  be  any  time  for 
insults.  When  I  was  laying  before  you  the  historic  evidences  of 
Christianity,  if  Mr.  Owen  had  any  objection  to  any  of  the  historic 
facts,  testimonies  .or  proofs  adduced,  then  was  the  time  to  have  made 
his  objections.  But  it  is  an  easy  method  of  refuting  any  argument, 
to  say  it  is  impertinent,  or  inconclusive ;  to  call  any  document  a.  fable, 
a  leg-end;  and  to  represent  the  most  credible  testimony  in  the  world  as 
a  stori/,  a^fction.  This  is  a  wholesale  way  of  rebutting  all  argument 
and  proof,  and  I  am  much  disappointed  to  find  the  boasted  reason  of 
the  sceptical  heroes,  compelled  to  adopt  this  miserable  subterfuge  of 
the  poorest  drivellers,  who  have  not  sense  to  know  when  a  point  is 
proved,  or  when  a  conclusion  is  faiily  drawn  from  just  premises.  Mr. 
Owen  arrogates  too  nauo/n  for  a  philosopher.  He  puts  himself  in  the 
Po/)t'.?  choir,  and  makes  .lis  say  so.  his  ipse  dixit,  go  as  for  as  the  Ro- 
man Pontiff  ever  claimed  for  himself  I  have  never  heard  so  few 
thcrefores,  so  few  illative  particles  in  as  much  reading  as  in  Mr. 
Owen's  speeches. 

But  after  all  Mr  Owen''s  great -i^^ing  and  research,  there  is  one 
book  wJiich  ha  has  not  often  read,  and  which  above  all  others  he  ought 
(even  tu  attack  it  ■sixcessfully)  often  to  have  read .  I  need  not  tell  you 
that  this  is  the  Bible.  It  is  true,  indeed,  that  he  told  me  he  read  it 
some  two  or  three  times  when  an  infant  at  school — but  what  of  that? 
At  this  I  am  astouished.  Plow  dare  any  man  attack  a  book,  of  such 
high  pretensions,  from  a  school-boy -reading  of  it !  But  this  is  in 
ur.ison  v.'ith  the  sceptical  school.  Thomas  Paine  wrote  against  the 
Bible  from  recollections,  and  acknowledged  that  he  had  not  much  read 
it.  David  Hume  acknowledged,  not  long  before  his  death,  that  he 
had  never  seriously  read  the  New  Testament  through.  I  have  never, 
t  J  this  hour,  met  with  a  sceptic,  who  was  well  acquainted  with  the 
Holy  Scriptures,  or  who  had  in  his  writings  evinced  that  he  had  given 
them  a  close  or  critical  examination.  If  it  were  lawful  thus  to  retori 
upon  Mr.  Owen,  [  would  engage  to  prove  that  his  opposition  to  Chris- 
tianity is  predicated  upon  his  ignorance  of  it,  instead  of  its  being  predi- 
cated upon  the  ignorance  of  mankind,  in  his  sense,  or  as  he  pre* 
sumes. 

Mr.  Owen's  logic  reads  thus:  I  have  read  five  hours  per  diem  for 
iv/cuty-five  years.  I  have  explored  all  the  systems  of  government, 
political  economy,  and  of  religion  for  forty  years.  I  have  visited 
many  countries.  I  have  early  discovered  the  influence  which  the 
doctrines  oi free-mill  have  upon  the  advocates  of  this  system.  I  have 
come  in  contact  \Vith  the  greatest  minds  of  the  present  day; — iherc^ 
fore,  (pardon  this  one  therefore,)  all  religions  are  false.  Moses  was 
an  astrologer,  a  sorcerer,  or  what  you  please;  the  passage  of  Israel 


i^4  DEBATE. 

through  the  Red  Sea,  and  the  miracles  said  to  have  hcen  wroi'ght  in 
Egypt,  are  mere  legends;  all  the  prophets  and  apostles  were  impus- 
tors.  Yes,  from  my  experience  and  observation,  all  religions  ought 
to  be  proved  by  arithmetic,  and  wlien  we  come  to  add  up  the  eviden- 
ces, they  are  as  absurd  as  one  plus  one,  equal  three.  This  is  one  half 
of  his  logic;  and  the  other  is  as  follows .  I  say  to  a  blind  man,  Thiis  is 
apiere  q( bhie  cloth — I  don't  believe  you,  sir,  he  replies.     Why?  I 

ask He  answers,  it  does  not  smell  blue — I  do  not  hear  or  taste  it  blue 

I  cannot  feci  it  blue.     All  this  may  be  true;  yet  all  this  will  not 

prove  that  it  i's  not  blue.  But  upon  such  logic  does  Mr.  Owen  rely 
for  the  proof  of  his  five  positions. 

If  Mr.  Owen's  experience  is  to  be  relied  upon  by  us,  he  claims  the 
very  saine  sort  of  faith  from  us  that  the  Apostle  Paul  claimed, 
and  without  affording  us  any  evidence.  And  surely  we  have  infi- 
nitely more  reason  to  rely  upon  the  testimony  of  Paul  in  attestation 
of  palpabJc  facts,  than  upon  the  testimony  of  Mr.  Owen  in  attestation 
of  his  opinion.'^ — I  thwk,  and  /  saw,  are  very  different  sorts  of 
evidence  upon  matters  of  fact. 

Mr:  Owen  might  think,  from  his  mode  of  reasoning,  that  the  inhabi- 
tant of  the  torrid  zone,  who  would  not  believe  him  that  water  became  in 
the  Ohio  river  so  hard  and  firm,  that  waggons  and  horses  passed  upon 
its  surface;  or  that  the  inhabitant  of  Iceland,  who  would  not  believe 
him  that  there  were  men  as  black  as  jet  in  Virginia — I  say,  he  might 
think  such  persons  very  incredulous;  and  yet,  upon  his  own  princi- 
ples, they  could  not  believe  him  because  they  had  no  such  experi- 
ence,* I  presume  the  absurdity  of  this  species  of  reasoning  has 
already  been  made  apparent  to  the  dullest  capacity.  We  do  not  sup- 
pose that  Mr.  Owen's  experience  is  equal  to  set  aside  any  single  fact 
well  attested,  of  an  ordinary  or  extraordinary  character,  and  still  less 
equal  to  disprove  any  fact  which  occurred  two  thousand  years  ago. 

To  ridicule  your  faith,  my  friends,  upon  such  feeble  arguments  as 
Mr.  Owen  has  to  offer  in  favor  of  infidelity,  appears  tome  as  impolitic 
as  it  is  profane.  W^hen  men  have  reasoned  very  strongly,  and  carried 
a  point  by  a  very  powerful  attack  upon  the  human  understanding,  they 
may  be  allowel^to  slacken  the  reins  upon  their  passions,  and  to  make 
some  appeal  to  the  hearts  or  teeiings  of  the  audience.  But  this  sup- 
poses a  case  very  unlike  that  before  us.  Mr.  Ov/en  commenced  his 
ridicule  before  he  had  weakened  the  faith  of  a  single  soul  in  the  audi- 
ence. And,  indeed,  I  must  tell  you  that  I  have  never  felt  so  much 
disgusted  at  the  spirit  of  infidelity,  as  in  hearing  this  last  speech 
from  Mr.  O\v«o.  The  abuse  was  uncalled  for,  undeserved,  and  every 
way  mal-appropos.  T  could  not  but  think  of,  I  could  not  but  remem- 
ber, while  he  was  uttering  those  scoffs,  an  anecdote  which  I  heard  a 
few  days  ago  from  a  citizen  of  this  city,  concerning  a  Dr.  Patterson 
of  England.     This  bold  and  impious  sceptio  riding  out  in  harvest 

*It  is  said  that  the  king  of  ^Siam  ordared  the  Dutch  navigator,  who  asserted 
that  wattr  in  Holland  occasionally  becRfHe  passable  for  men  and  horses,  to  be 
punished  foi-  lying. — Reporter. 


DEBATE,  165 

lime  m  England,  was  overtaken  with  his  companions  in  a  violent 
storm  uf  wind  and  rain,  which  prostrated  the  harvest  fields  and  seem- 
ed to  blast  the  hopes  of  the  husbandmen  of  the  vicinity.  Coming 
into  contact  with  some  christians^  who  were  probably  talking  of  the 
cah^mity,  ho  remarked,  "Only  see  what  sort  of  a  God  you  christians 
worship!  Dont  you  think  he  ought  to  he  tied  up  and  whipped  for  seud- 
iiig  such  a  storm  upon  your  fields  in  this  important  crisis!"  But  this 
saucv  sceptic  was  not  permitted  long  to  pass  unpunished;  [call  it  my 
superstition  if  you  please,]  and  by  a  shower  of  rain  too,  the  God  of 
christians  called  him  to  account.  For  not  long  after,  while  attending 
a  horse-race,  a  heavy  shower  of  rain  coming  up,  compelled  him  and 
his  compp^nions  to  seek  a  shelter.  While  endeavoi-in^  to  escape,  his 
horse  stumbled,  fell,  and  broke  his  master's  neck.  So  departed  this 
life  the  scoffing  Doctor.  But  although  I  doubt  not  many  thousand 
such  occurrences  happeB,  I  would  not  draw  a  general  conclusion 
from  them,  and  say,  that  so  it  shall  always  happen.  No,  indeed,  "the 
Lord  knows  how  to  reserve  the  ungodly  until  the  day  of  judgment  to 
be  ppnished."  But  to  speak  as  philosophy  authorizes,  it  is  only  in 
the  absence  of  argument,  that  recourse' ifB  had  to  ridicule;  and  the 
chair  of  the  scoffer  is  never  filled  until  that  of  the  logician  is  vacated. 

Bat  when  ?tlr.  Owen  assails  us,  my  friends,  through  the  medium 
of  cur  sectarian  divisions  and  discords,  'tis  then  he  wounds  us  most 
ser>«ibly.  He  has  told  you  very  plainly,  several  times  in  this  discus- 
sion, that  it  was  the  wild  and  conflicting  dogmas  and  rancors  of 
sectariaii  pride  and  jealousy  that  made  him  first  of  all  a  sceptic;  and 
you  see  this  yet  confirms  him  in  his  scepticism.  Here  we  are  vulner- 
able. Were  it  not  for  the  spirit  and  temper,  as  well  as  for  the  foolish 
and  absurd  dogmas  of  the  fashionable  systems  of  religion,  the  at- 
tacks of  sceptics  v/ould  avail  no  more  than  the  barkings  of  a  dog  at 
the  full  moon.  Even  here,  however,  his  logic  fails:  for  what  good 
thing  under  heaven  has  not  been  abused  and  perverted  by  the  wicked- 
ness of  man !  And  is  it  not  an  axiom  among  all  reasoners  upon  all 
subjects,  that  no  man  can  reasonably  make  the  abuse  of  any  thing  an 
argument  either  against  the  use  of  the  thing,  or  the  thing  itself? 

But  as  the  matter  has  stood,  and  now  stands,  we  should  have  been 
discouraged  long  since  in  vindicating  the  divine  authority  of  this  re- 
ligion, had  not  Piul  and  the  other  Apostles  foretold  these  times — 
these  divisions ;  their  rise,  continuance,  and  termmation.  And  although 
it  is  a  fact,  and  an  evidence,  which,  in  itself,  and  abstractly  con- 
sidered, is  very  discouraging;  yet,  when  contemplated  through  the 
da«a  which  the  New  Testament  aff>rds,  it  forms  a  very  powerful  evi- 
dence  of  the  divine  authenticity  of  this  religion.  To  this  we  have  paid 
sufficient  attention  while  reasoning  upon  the  Apostacy,  and  need  not 
now  repeat  what  was  then  demonstrated ;  namely,  that,  from  the  be- 
ginning, it  was  known,  foreseen,  and  declared,  that  such  an  apostacy 
should,  for  certain  ends  and  purposes,  take  place.  It  has  taken  place, 
and  has  fullv  corresponded  with  all  the  predictions  of  its  rise  and 
progress,  and  the  signs  of  its  speedy  destruction  are  among  the  mo»i 
impressive  signs  of  the  times. 


166  DEBATE. 

The  necessity  of  the  union  of  all  the  disciples  of  Christ,  in  order 
to  the  triiuiiphaiit  and  universal  spread  of  the  gospel  throughout  all 
nations,  was  dis.inctly  declared,  and  ils  influence  fully  depicted  in 
that  admirable  prayer  of  the  Founder  of  our  Religion,  in  the  17th 
chapfer  of  John :  "Neither,"  said  lie,  "pray  T  for  these  aione,  (who 
now  believe  iti  me  and  are  my  Apostles  to  the  nation^,)  but  for 
all  them  who  will  hereafter  believe  on  me  through  their  testimony/;  that 
thev  aU  may  be  one;  that  the  world  may  believe  that  fhou  hast  sent 
mey  The  universal  conviction  of  the  world  of  the  truth  of  the 
divine  mission  of  Jesus,  is  made  dependent  on  the  7/rt/on  and  harmony 
of  the  di?!ci[)les  of  Jesus.  And  as  this  view  of  the  matter  came  from 
the  fountain  head  of  ail  wisdom  and  goodness,  it  is  fairly  to  be  pre- 
sumed, that  it  is  a  sine  qua  non — a  something  indispensable  to  the 
progress  and  all  triumphant  success  of  Christianity;  that  until  chris- 
tians are  united  the  world  cannot  be  converted  to  thebclief  of  the  mission 
of  Jesus. 

I  doubt  not  but  the  ground,  the  true  ground  of  christian  union,  is 
now  discovered ;  audit  has  been  declared  in  this  discussion  more 
than  once — indirectly  it  is  true,  but  it  is  fairly  inferrable  from  these 
premises.  It  is  this — that  christian  faith  is  to  be  known  and  recog- 
nized as  a  belief  of  the  gospel  facts,  and  not  the  assent  of  the  human 
understanding  to  certain  juatters  of  opinion — a  belief  o(  facts,  and  not 
of  doctrines — of  tacts  resting  upon  the  divine  testimony — and  not  of 
opinions  dependent  upon  the  acuteness  of  the  human.intellect  or  the 
logical  powers  of  inferential  reasoners.  A  regard  to  men's  moral 
actions,  more  than  to  the  strength  of  their  intellects,  will  soon  sub- 
vert the  metaphysical  systems  of  past  ages;  and  place  Christianity 
np(in  a  new  footing  in  the  eyes  of  the  world.  This  is  not  the  place, 
nor  the  occasion,  for  minute  expositions  of  these  sentiments;  but  they 
can  be  given,  and  the}^  do  now  appear  in  the  publications  of  the  day: 
but  so  far  wrr  deemed  it  expedient  to  call  up  this  matter,  alike  to  the 
consideration  of  sceptics  and  of  christians. 

But  still  I  am  very  far  from  agreeing  with  Mr.  Owen  that  christian- 
sty,  as  it  is  now  taught,  is  the  greatest  curse  to  mankind.  Mi-.  Owen, 
who  never  speaks  any  thing  but  the  truth,  will  have  to  retract  this 
assertion.  For  most  surely  there  are  many  greater  curses  in  the 
nations  of  this  world,  than  is  Christianity  to  the  people  of  the  United 
States.  -Credat  Judaus  Apella,  non  ego.  Apella  the  Jew  may  be- 
lieve it,  not  I.  It  will  require  more  facts  and  documents  than  Mr, 
Owen  can  command  to  make  good  this  assertion. 

I  did  entertain  some  hopes  that  when  Mr.  Owen  arose,  he  was  about 
to  concede  that  he  had  Keen  mistaken;  that  Christianity  is  what  it 
purports  to  bo — a  revelation  from  God.  I  felt  conscious  that  he  could 
not  rebut  the  arguments  in  favor  of  Christianity ;  and  did  hope,  as  he 
would  doubtless  find  them  too  strong  for  him,  that  he  would  have  the 
candor  to  retract  the  rash  positions  he  had  taken. 

It  is  true,  indeed,  that  I  thought  Mr.  Owen,  of  all  men,  the  must  un- 
likely to  bo  convinced.  I  knew  that  the  circumstances  created  for 
him  and  by  him  rendered  his  conviction  almost  impossible.     He  has 


DEBATE.  167 

been  so  long  the  apostlfe  of  his  own  tenets,  his  whole  soul  has  been 
engrossed  in  these  speculations.  He  is  one  of  the  mostextraoidinary 
men;  he  cares  not  for  praise;  he  knows,  he  says,  he  deserves  it  not  ; 
and,  as  for  fame,  he  has  no  taste  for  it  at  all !  To  these  causes  is  to 
be  attributed,  perhaps,  his  insensibility  to  the  force  or  power  of  argu- 
ment. It  is  not  reasonable  that  a  person  who  has  so  far  wandered 
from  the  common  sentiments,  feelings,  and,  indeed,  nature  of  the 
species,  could  feel  the  force  of  arguments.  For  my  part-,  when  I 
shall  be  insensible  of  praise  or  blame,  of  any  difference  other  than 
?rf<7/7y  between  virtue  and  vice,  I  shall  (hen  consider  myself  incapable 
of  distinguishing  the  trv'th  or  force  of  any  argument.  And,  therefore, 
taking  ail  the?e  things  into  view,  I  do  not  Avonder  that  Mr.  Owen 
cannot  be  convinced. 

There  was,  notwithstanding,  one  good  omen  —one  symptom  of  re- 
turning conviction  in  his  last  address.  He  qualified  his  denunciation 
of  Christianity  with  these  remarkable  words,  'L4.5  it  is  now  taught.'' 
He  did  admit  that  I  had  given  such  an  exhibition  of  the  genius  and 
spirit  of  Christianity,  as  to  make  it  appear  most  excellent.  My  oppo- 
nent would  not  venture  to  attack  the  Bible  Christianity,  but  '■^Christi- 
anity as  it  is  noiv  taught.^''  But  even  m  ith  this,  reservation,  I  cannot 
admit  this  sweeping  denunciation.  Mr.  Owen's  social  system  has 
never  been  tested;  but  his  materialist  or  atheistical  system  has  been 
tested.  France,  revolutionary  France,  can  tell  the  tale.  Equality 
and  Liberty — no  religion,  no  God,  no  hereafter.  On  the  gates  of  the 
grave  yards  were  inscribed  '^Death  an  Everlasting  Sleep  P''  The  di- 
vision of  time  into  weeks  of  seven  days,  because  it  was  of  no  human 
origin,  became  obnoxious  to  the  materialists;  and  nothing  short  of  an 
indiscriminate  obliteration  of  every  vestige  of  christianitv,  even  to 
new-modifying  the  divisions  of  time,  would  satiate  their  deadly  anti- 
pathy against  every  thing  like  religion.  Paris,  in  1789,  under  the 
domination  of  the.  infamous  Robespiere  and  his  brethren,  is  a  pretty 
good  example  of  the  tendency  of  the  no  praise,  no  blame  system;  and 
an  admirable;per  contra  to  the  asseriion  that  christianitv,  in  its  present 
form,  is  the  greatest  curse  that  can  happen  to  any  nation.  I  think 
not  so  bad  as  atheism  when  it  had  the  ascendant,  Mr.  Qwen  himself 
being  j'tdge. 

Christianity  has  its  direct  and  its  indirect  influences  upon  society. 
The  direct  or  the  reflex  light  of  this  holy  rehgion  affects  almost  every 
man  in  the  region  where  it  shines.  It  shines  into  the  hearts  of  some, 
and  'v\  their  lives  it  is  reflected  as  from  a  mirror  'jpon  all  around.  And 
thus  some  a^re  christianized,  more  are  moralized,  and  all  are,  in  some 
good  degree  civilized,  by  its  light.  A  .single  pious  man  in  a  village  is 
a  restraint  upon  the  wickedness  and  profanity  of  all  the  villagers.  I 
have  known  some  instances,  and  have  heard  of  others,  v/liere  a  general 
deterioration  of  morals  has  followed  the  death  or  removal  of  a  good 
man  otttof  a  stnall  town  or  neighborhood.  There  is  a  charm — there 
is  an  indescribable  influence  in  the  genuine  frui's  of  chrisfianity, 
which,  when  exhibited  in  living  christians,  the  most  abandoned  are 
constrained  to  respect.     Hence  an  increase  of  genuine  christians  is 


im  DEBATE. 

one  of  the  greatest  national  blessings — if,  indeed,  it  be  a  truth  tha 
righteousnefis  exalteth  a  nation. 

But,  says  Mr.  Owen,  Where  is  the  christian  now  living  whose 
whole  life  is  not  in  direct  contradiction  to  his  professions?  Christi- 
anity certainly  is  highlv  encomiazed  in  this  challenge :  so  excellent 
that  it  condemns  in  every  point  the  best  man  living?  By  this  appeal 
to  our  modesty,  Mr.  Owen  has  prevented  us  from  pointing  to  any  one 
present,  and  he  would  not  believe  upon  any  testimony  any  thing 
favorable  of  the  absent  living.  We  shall  then  have  to  go  to  the  dead. 
Ihave,  then,  just  lately  heard  that  in  this  city  two  very  aged  christi- 
ans recently  died,  both  members  of  the  Methodist  Church,  in  whose 
house  we  now  meet.  The  one  had  been  sixty  years,  and  the  other 
fort}',  professors  of  the  christian  religion — both  of  the  most  unexcep- 
tionable reputation;  living  proofs  of  the  excellency  of  the  religion 
which  they  professed,  and  conformed  to  it  in  temper  and  behaviour. 
But  after  thus  giving  us  a  new  sort  of  '■^argumentuvi  ad  hominem,''''  or 
^^ad  modcstiam^''  Mr.  Owen  is  ready  to  claim  all  the  men  of  large 
souls,  of  great  minds,  as  of  his  creed,  while  we  have  not  one;  no,  not 
one  who  lives  up  to  the. christian  religion.  I  fear  Mr.  Owen  is  in 
this  respect  of  that  jaundiced  or  distempered  eye  to  which  every  ■ 
thing  appears  discolored.  There  is  a  malady  called  hysteria;  corpo- 
rial  and  mental  too.  Some  of  those  laboring  under  a  real  mental 
hysteria,  cherish  their  hallucinations  until  at  last  they  imagine  that 
demonstration  itself  is  not  half  so  clear  as  their  wild  conceptions. 
In  this  state  of  mind  all  arguments  are  thrown  away.  It  is  much 
more  diflicult  to  convince  a  man  whose  mind  is  in  this  morbid  state, 
than  it  is  to  convince  the  most  confirmed  hypochondriac,  that  his 
legs  are  not  made  of  glass,  or  that  there  is  not  some  other  peculiarity 
in  his  composition.  But  Mr.  Owen  will  have  all  the  sons  of  science, 
all  the  enlightened  minds  in  the  world  on  his  side  of  the  question. 
Let  him  make  out  his  list;  we  have  ours  ready;  here  it  is,  (Mr.  C. 
pointed  to  a  manuscript.) — we  are  prepared  to  shew  that  all  the 
fathers  of  modern  science,  in  fact  that  all  the  men  of  profound  eru- 
dition, and  of  mighty  enterprize  are  of  the  christian  scliool.  This, 
however,  is  no  argument;  but  when  Mr.  Owen  gives  his  cloud  of 
witnesses,  ours  shall  be  forthcoming. 

The  most  intelligent  persons  in  Europe,  Mr.  Owen  says,  "are 
well  aware  that  all  religious  mysteries  and  miracles  are  opposed  to 
reason,  and  therefore  abandon  them  to  men  who  discard  reason." 
Thus,  by  the  «wf/iorj7// of  these  "intelligent  men"  Mr.  Owen  would 
l-libut  all  argument  and  demonstration.  Bat  we  must  have  faith  in 
Mr.  Owen'tj  testimony  about  these  intelligent  men;  and  hence  Mr. 
Owen  requires  us  to  exercise  faith  in  his  mere  assertion  as  the  best, 
weapon  he  can  wield  against 'the  Christum  faith.  I  might  tell  Mr. 
Owen  in  the  same  loose  style  that  I  believe  thai  all  the  mysteries 
and  miracles,  (lU'^afiing  thereby  the  pretended  miracles,  and  arlificinl 
mvsteries  of  Popr>ry)  were  all  contrary  to  reason — But  what  of  thai? 
Will  my  arguing,  or  my  proving  t.L'al  certain  bauk  bills  are  coun 


bEBATR  109 

forfeits,  prove  that  all  bank  bills  are  counterfeits;  and  that.thnre  is 
not  a  genuine  bank  note?  No:  nor  ever  was,  nor  ever  will  bo! 

We  want,  moreover,  to  hear  the  nmnes  of  some  of  these  ^'iitteUi 
gent  men;''''  peihaps  they  are  the  sceptics  of  France  and  Germany, 
and  not  an  intelligent  man  among  them.  We  must  first  agree  that 
they  are  intelligent  men,  and  then  to  refer  this  discussioii  to  them 
as  arbitrators  before  their  verdict  will  be  of  any  consequence.  Mi', 
Owen  may  tell  us  we  are  ^insane,'"  ''blind  as  violes^''  and  that  he 
sees  like  Argus;  is  sane,  a  sage,  a  philosopher,  a  reasoner,  a  lo- 
gician, a  standard  of  reason;  and  with  the  powerful  artillery  of  such 
browbeating  syllogisms,  and  with  such  egotistic  demonstrations 
amongst  the  vulgiim  pecus,  the  common  mass  of  society,  who  think 
tiiat  he  who  asserts  most  stoutly  and  arrogates  most  to  himself  is  the 
hero,  the  logician  and  the  philosopher,  he  may  obtain  faith,  con« 
fidence,  and  admiration.  But  the  really  intelligent  will  a?wavs 
discriminate  between  argument  and  assertion,  between  logic  and 
calumny,  between  philosophy  and  egotism. 

Were  I  to  talk  about  sanity  of  mind,  1  would  undertake  to  prove, 
tliat  every  atheist  under  heaven  is  insane.  And  that  there  can  be 
no  greater  proof  of  insanity,  than  to  hear  a  person  say  that  there  it' 
no  God.  Such  persons  may,  like  other  insane  persons,  be  ratior^al 
upon  many  other  subjects.  But  by  all  the  argu.iiients,  counlinix  them 
one  by  one,  l)y  which  any  person  is  proved  to  be  insane,  I  will  en- 
gage, logically,  to  prove,  that  all  atheists  are  insane.  By  atheists, 
here  I  mean  tliose  who  oppose  the  being  and  governinent  of  God, 
-after  having  heard  and  understood  the  tei^iis  and  phrases  used  in  the 
Holy  Scriptures  upon  this  subject, 

Mr.  Owen  puts  into  the  mouth  of  reason  certain  interrogatowcs, 
which,  of  course,  his  obsequious  reason  answers,  just  to  suit  him. 
This  reason  is  more  religious  than  Mr.  Owen,  for  it  acknowledges  its 
Creator;  and  unreservedly  complies  with  all  his  requisitions. — 
"Reason  wrould  ask  ten  thousand  questions  of  this  nature,  says  ho, 
to  not  one  of  which  could  a  rational  answer  be  given."  Yes,  but 
Sir  Isaac  Newton's  reason,  and  Mr.  Owen^s  reason  are  very  different 
sorts  o^ matter.  What  would  convince  the  former,  would  not  convince 
the  latter — and  what  would  convince  the  latter  would  appear  ridicu- 
lous in  the  eye«  of  the  former.  The  secret  is  here,  my  friends, 
there  is  no  inconsistency  at  all  in  Mr,  Owen''s  system.  For,  you 
know,  there  can  be  nothing  crooked  unless  there  be  something 
straight.  Now  Mr.  Owen  has  a  vast  advantage  over  us  christians; 
there  is  something  straight  in  our  system  to  which  he  can  compare, 
and  by  which  he  can  measure^  and  which  will  show,  all  our  aberra- 
tions; but  there  is  nothing  in  his  system  by  which  we  can  measure, 
or  to  which  we  can  compare  any  part  of  it.  Fivery  thing  with  Mr. 
OwcH  is  quite  straight:  if  a  child  kill  its  mother,  it  is  quite  right; 
for  it  is  according  to  nature;  if  it  support  and  honor  its  mother,  it 
is  quite  right;  for  it  is  acc«rding  to  nature  or  necessity.  Ail  things 
;rne  straight;  that  is,  exactly  conformable  to  necessity,  Mr.  Owen, 
i.hen,  has  a  system  of  straight  Hues,  a;jd  noUiirig  in  it  is  crooked. 

vol..  II.  3l5 


170  DEBATE 

There  is  no  aberration  from  necessity,  and  therefore,  all  is  straight 
There  is  then  no  inconsistency  in  Mr.  Owen's  scheme.  I  have  but 
one  fault  to  it,  and  tliat  is,  his  measuring  rod  is  crooked  itself;  and 
while  he  thinks  it  is  straight,  he  must  inevitably  be  in  an  error  in 
every  comparison  or  measurement  which  he  makes,  A  person  who 
has  a  false  staiidard,  who  calls  a  rule  straight  which  is  crooked,  will 
err  in  every  ntcasurement.  And  so  all  his  conclusions  are  false. 
l»  that  be  a  straight  line  wiiich  makes  every  thing  straight  to  which 
is  is  applied,  then  is  Mr.  Owen's  standard  correct. 

Mr.  Owen,  this  morning,  deeply  lamented  this  weekly  preacliing 
institution ;  or  rather  that  no  person  was  permitted  to  reply,  1  should 
not  care,  pnnided  it  did  not  disturb  the  worship  of  a  christian  con- 
jrre<Tation,  that  everv  person  would  rise  up  in  the  midst  of  an  assem- 
bly, and  in  good  order,  make  his  objections  to  the  christian  religion. 
For  my  part  I  think,  if  we  had  a  few  such  gentlemen  as  Mr.  Owen,  so 
privileged  as  to  rise  in  congregations,  calmly  to  interrogate  or  to  oppose. 
It  would  tend  much  to  confirm  the  christians,  and  to  confute  the  scep- 
tics, ])rovided  they  reason  would  as  my  friend,  Mr.  Owen,  reasons. 
Christianity,  lilic  its  Founder,  never  loved  dfirkness.  It  never  shun- 
ned light.  Bat  it  would  illy  suit  the  peaceful  worship  of  christian 
congregations  to  turn  them  into  debating  schools.  There  is  a  time 
for  every  thing.  But  I  think  after  the  results  of  the  present  discussion 
.nre  appreciated  and  known,  Mr.  Owen  will  think  it  safer  for  his  cause, 
that  the  preachers  be  permitted  to  proceed  as  usual  in  their  weekly 
sermons. 

I  never  saw  the  superiority  of  the  evidences  of  Christianity  so  fully 
i'xhibited  as  Mr.  Owen's  hist  speech  has  evinced.  He  presumed  not 
t-D  attack  a  single  position  in  my  long  speech,  although  he  promised 
to  reply  to  it,  and  come  to  '■'close  quarters"''  as  soon  as  it  should  be 
brought  to  a  close,  A  few  general  assertions,  such  as,  Christianity  is 
all  faille,  and  every  way  pernicious,  constitute  the  inventory  of  the 
whole  of  the  mngazine  of  Mr.  Owen's  logic  against  it.  This  ecclairr 
cissenient  fully  proves  Dr,  Chalmers'  position  that  there  is  nothing 
left  after  tlie  argument  for  Christianity  is  fairly  stated,  but  a  firm' 
belief  of  it,  or  atheirm. 

Mr.  Owen  has  said  that  1  have  made  my  defence  of  Christianity  tq 
rest  upon  testimony,  alone,  or  that  I  have  made  Christianity  altogether 
a  matter  of  faith.  This  is  true,  but  not  as  Mr.  Owoii  represents  it. 
I  do  certainly  contend  that  Christianity  is  legitimately  predicated  up- 
ou  historic  facts,  and  that  it  is  properly  a  matter  of  belief  But  I  have 
done  more  than  was  necessary  to  be  done;  I  iiave  by  one  philosophic 
series  of  reasonings  shown  that  no  man  philosophically  or  rationally 
can  object  to  the  christian  religion;  and  that  upon  principles  of  rea- 
son he  is  compelled  to  aseent  to  the  divine  truth  of  Christianity.  I 
know  Mr.  Owexi  intends  to  communicate  an  idea  something  like  this: 
that  I  have  coaooded  that  a  person  cannot  prove  Christianity  to  be  di-. 
vine,  upon  iiriiici])le?  of  reason,  and  must  make  it  altogether  a  matter 
ot  belief  tiir  nigh  a  fatal  necessity,  a«d  faith  passing  for  little  else 
than  .wnrr.<itition  among  sceptics,  he  thinks  Ijis  cause  pretty  safe  with 


DEBATK-  i^l 

tlic  sceptics  upon  this  representation  nf  my  dcjll-iicc.  This  is,  then., 
not  a  correct  statement  in  the  meaning  which  he  intends  to  convey. 
I  have  shown  that  if  a  person  act  rationally,  upon  principles  of  reason, 
they  must  assent  to  the  truth  ami  certainty  of  the  christian  religion, 
as  supernatural  and  divine.  I  have  called  the  argument  based  upon 
these  principles  a  philosophic  argument  in  the  singular  number, 
though  comprising  many  distinct  arguments,  as  the  historic  argument 
is  one.  I  must  then  call  upon  Mr.  Ovvea  to  admit  that  I  have  produ 
ced  one  philosophic  argument  which  he  has  not  in  one  instance  at- 
tempted to  oppugn,  lie  raiy  call  it  by  what  name  he  pleases; 
but  I  am  thoroughly  convinced  neither  he  nor  any  sceptic  on  the 
globe  can  shake  it.  1  only  have  to  regret  that  I  was  not  opposed  with 
earnestness  and  ability  on  this  topic,  because,  then,  I  would  have  il- 
lustrated and  confirmed  it  more  fully.  An  attempt  to  refjfc  it  on  the 
part  of  Mr.  Owen,  would  be  more  compatible  with  the  character  of  a 
truth-loving  philosopher,  than  to  hear  sucii  unlbimded  assertions  a; 
that  "I  am  unprepared  to  discuss  the  evidences  of  Christianity  upo.. 
any  o;ht  r  ground  than  that  of  testimony ." 

Mr.  OwE?f  rises. _^ 

Mr,  Chairman — j\Ir.  Campbell,  as  you  heard,  iias  just  concluded^ 
bv  desiring  me  to  retract  my  assertion  that  I  have  not  heard  from 
5iim  one  philosophical  argument  in  support  of  tlie  Christian  religior 
While  he  was  speaking,  I  have  again  taxed  my  memory,  and  I  can- 
not recollect  one.  I  have  no  doubt,  that  he  has  adduced  many  a'' 
guments  which  he  deems  philosophic;  but  they  do  not  appear  so  to 
me.  My  conviction  is,  that  no  philosophic  argument,  derived  from 
facts  to  be  understood  by  man,  can  be  adduced  in  favor  of  any  re- 
ligion. And  therefore,  however  acute  Mr.  C's  mind  may  be;  how- 
•ever  mucli  lie  may  hnve  read;  yet,  owing  to  the  nature  of  the  subject, 
he  has  not,  and,  in  my  mind,  he  cannot,  bring  one  philosophic 
argument — one  that  is  in  accordance  with  facts — in  support  cf 
Christianity,  or  any  other  religion.  I  can  only  speak  of  arguments, 
-accoi-ding  to  the  impressions  they  have  made  upon  my  mind. 

But  there  was  another  point  adverted  to,  wliich  it  seems  quitp 
necessary  to  explain.  I  did  not,  in  the  remotest  degree,  mean,  by 
any  expression  which  might  have  fallen  from  me  to  impeach  Mr. 
C's  disinterestedness.  If  I  have  done  so,  it  would  have  been  doing 
violence  to  my  own  feelings;  because  I  know,  from  various  sources, 
Ihat  both  Mr.  C.  and  his  father  have  suffered  by  their  disinterested- 
ness in  supporting  what  they  have  been  compelled  to  believe  to  be  u 
right  view  of  Christianity.  I  have  not  the  remotest  idea  that  Mr.  C. 
■has  come  forward,  upon  this  occasion,  with  any  interested  motive. 

When  1  terminated  my  part  of  the  discussion,  this  morning,  I  wa^ 
proceeding  to  show  in  detail  the  number  of  vices  and  crimes  which 
were  prevalent  in  Christian  society,  asid  which  I  mean  to  prove 
emanate  directly  from  religion.  But  as  the  period  thr  this  discussion 
will  not  be  very  much  limited,  L  shall  avoid  much  of  the  detail 
'vhich  it  was  my  intention  to  devclope,  and  shall  apply  the  remain.- 


l1li  DEBATi: 

mg  pari  of  mr  time  to  efiect  the  most  important  purposes:.  I  wul^ 
about  to  state  the  horrors  of  the  inquisition,  as  well  as  of  the  religious 
wars  and  massacres  of  many  centuries,  as  emanating  directly  from 
different  sects  of  different  religions.  But  I  shall  not  nov/  take  up 
your  time  with  matters  which  many  of  you  can  readily  bring  to  your 
recollection,  but  proceed  to  those  w4iich  vlyo  more  impoifant  in 
practice. 

As  circumstanees  new  render  it  necessafy  that  this  discussion 
s-hould  be  brought  to  a  speedy  termination,  I  must  wave  all  minor 
points,  and  give  yoiir  a.s  much  of  the  essence  of  the  subject- as  time 
will  permit,  and  c*me  at  once  into  the  midst  of  it, 

I\h\  C,  by  his  defence  and  manner  of  reasoning,  shows  that  hit) 
mind  has  been  formed  altogether  upon  the  notion  that  man  is  born 
with  a  will  to  think  and  to  act,  free  as  he  chooses,  upon  all  occasions, 
<jf  that  he  possesses  a  free  will, — and  that  he  is  responsible  ibr  his 
tlioughts  and  actions.  All  Christendom,  and  all  the  world,  have 
been  trained,  ed^jcated  and  confirmed  in  these  not  tons,,  and  in  the 
practice  which  thoy  necessarily  engender.  The  Christian,  and  all 
other  religious,  are  founc'ed  on  these  notions.  It  was  these  notions, 
jilone,  that  made  any  religion  necessary.  They  become  necessary, 
a.a  artificial  means  to  check  the  enornious  evils  that  the  notions  of 
man^s  free  will  and  free  agency  were  sure  to  produce  in  practice. 
But  they  have  proved  theuiselves  incompetent  to  tlic  task ;  and  like 
every  other  attempt  to  counteract  nature,  they  greatly  increase  the 
evil,  and  become,  theuifelvc?,  more  injirrious  than  tlie  evil  whicli 
they  were  introduced  to  check.  In  faet,  upon  the  theory  of  tree  will 
and  action  in  man,  are  founded  not  only  all  the  religions  of  the  earth, 
bui  all  the  governments,  codes  of  iaw3,  and  customs,  with  all  phra- 
seology of  all  languages,  creatiug  thereby  feelings,  thoughts  and 
actions  of  a  peculiar  cast,  derived  immediately  from  this  origin, 
which  extend  their  ramiacations  through  every  portion  of  the  indi- 
vid'ual  and  through  society,  wherever  man  haslet  been  tound. 

it  is ,  hovr'ever,  as  we  have  proved  by  the  twelve  fundamental  laws 
of  human  nature,  an  error  njore  obvioiLs,  upon  reflection,  than  the 
one  universally  received  by  all  our  ancestors,  that  the  :^int  moved 
round  the  earth.  Both  errors  were  derived  from  the  first  impressions 
i7f  our  senses;  but  facts^  subsequently  acq-uired,  demonstrate  both 
miprcssions  to  be  contrary  to  reason. 

We  see,  tiicn,  that  the  notion  of  i'rce  v»  iil  and  action  ha.s  given 
birth  to  all  the  religion?,  governments,  laws,  phrnseulogy,  customs 
and  pi-actices  of  mankind;  and  tb.at  it  lias,  through  tliese  agencies, 
formed  the  mind  and  character  of  the  wltole  human  race.  The 
existing  ignorance,  poverty,  vice  and  sulKning  of  mankind  are  all 
directly  chargeable  upon  the  errors  of  free  will  doctrines,  acting 
through  these  mighty  agencies. 

It  is  the  extraordinary  deceptions  produced  on  human  nature,  by 
being  subjected,  cvf.ry  n^oment  of  its  e.xistence,  to  the  influences  of 
this  doctrine,  that  compel  the  most  enlightened  men  of  the  age  to 
•Acknowledge  the  impossibility  of  denying  th^'  truth  of  all  ih*-  ptinci- 


DEBATE.  173 

pies  on  which  the  doctrines  of  the  formation  of  character  are  predi- 
cated; and  yet  to  say,  that  they  are,  at  the  same  time,  consciors 
that  they  must  be  governed,  in  their  feelings,  thoughts  and  actions, 
by  their  pre-receivcd  notions  of  free  will.  They  cannot,  of  them- 
selves, so  thorouglily  have  they  been  imbued,  through  religion, 
government,  laws,  language  and  practice,  with  all  the  physical  and 
mental  influences  arising  from  the  notions  of  free  will,  ever  after- 
wards divest  themselves  of  the  feelings  and  habits  which  they 
generate.  It  is  this  which  makes  these  men  say,  Our  judgments 
are  convinced;  but  in  spite  of  ourselves,  the  feelings,  which  have  by 
some  means  or  other  been  formed  within  us,  are  opposed  to  our  judg- 
ments. We  are,  therefore,  constrained  to  think  one  way,  and  to  act 
another — to  act  contrary  to  our  judgments. 

Now,  my  friends,  this  doctrine,  the  origin  of  all  religions, 
governments,  laws,  institutions  and  practices,  carries  with  it  sin 
and  misery,  through  the  whole  extent  of  its  ramifications.  It  is 
<iestructive  of  sincerity,  of  affection,  of  confidence,  of  charity,  and 
of  permanent  prosperity  and  happiness,  among  the  whole  family  of 
mankind.  It  is  the  direct  cause,  operating  through  these  influences, 
that  generates  anger,  irritation,  and  all  the  inferior  passions  and 
jealousies  which  are  now  so  prevalent  in  human  society.  And  until 
its  influences  shall  be  withdrawn,  the  v.orld  will  be  filled,  as 
heretofore,  with  contention  and  strife,  and  all  evil,  and  peace  and 
good  will  can  never  enter  among  the  habitations  of  men, — and  that 
charit}-  which  thinkctk  no  ill,  will  be,  as  at  present,  unknown  except 
in  name. 

Instead  of  this  doctrine,  which-  directly  emanates  from  the  igno- 
rance and  experience  of  the  least  experienced,  and  therefore  the  most 
ignorant.  I  place  before  you  the  laws  of  human  life, — the  same  which 
existed  from  the  beginning,  as  they  are  tc-uay,  and  as  I  believe 
they  vsili  be  for  ever. 

They  are  laws  which  require  not  to  persuade  you  to  consent  to 
act  in  obedience  to  them-.  Knowing  tlieni — understanding  them  in 
all  their  connexions  one  with  anothei-,  they  will  make  so  much  real 
knowledge  present  to  your  mind,  upon  all  tccasions,  that  you  will 
be  compelled  to  act  ia  obedience  to  their  dictates,  and  you  will 
always  act  right. 

These  twelve  fundamental  laws  of  human  nature,  or  laws  of  life, 
are  fhe  only  foundation  for  real  virtue  that  man  can  discover. 

They  are  complete  in  themselves,  and  need  no  aid  from  any 
doubtful  authority.  They  are  divine  decrees,  if  ever  decrees  were 
divine;  and  they  have  now  gone  forth  to  the  uttermost  parts  of  the 
earth.  They  will,  my  friends,  produce  in  due  time,  "Peace  on 
earth,  and  good  will  to  man.*' 

[Here  Mr.  Owen  held  up  a  copy  of  tie  twelve  laivs,  ti-Jdch  had  Just 
come  from  the  printer.'] 

If  you  could  remember  all  I  stated- to  you  in  the  early  part  of  this 
ciscMssion,  it  would  be  unnecessary  for  me  to  rise  again,  or  say  one 
word  more.     But  aware,  as  I  am,  that  the  siiKject  is  new  to  many; 
\0L.  Jl,  35-* 


in  DEBATE. 

{hit  vcr)^  ft-w,  if  any,  can  retain  the  remembrance  Of  conclusiou?, 
v/Iiich  are  the  condensed  results  of  forty  years  reading,  reflection  and 
experience;  1  will  endeavour  to  make  these  fundamental  laws  Still 
more  easy  to  be  understood. 

i\Ir.  C.  says,  and  I  know  he  believes  it,  that  I  have  not  brought 
firward  one  arjjiup.ent  against  the  christian  religion.  I  want  no 
o'her  proof,  that  Mr.  C.  has  looked  at  this  casket,  and  seen  only  his 
ova  ideas  reflected  in  it,  being  altogether  unable  to  discover  the 
spring  and  to  open  it. 

?*Ir.  C.  says  I  have  advanced  no  argument  to  prove  that  religions 
arc  founded  in  ignorance.  Here  are  twelve  arguments,  each  one 
of  vvl:icliy  when  it  shall  be  understood,  is  more  than  suflicient  to  lay 
the-  axe  to  the  root  of  every  religion,  and  of  all  the  codes  of  law,  that 
ever  emanated  from  them.  They  do  not  send  you  to  the  dark  ages, 
to  look  for  authority  that  deserves  the  consideration  of  the  letter 
informed  mind  of  the  present  day.  These  laws  spgark  intelligibly 
hi  tiie  understandings  of  all  who  have  been  tfamed  to  think  and 
reflect.  When  these  shall  be  understood,  and  taught  to  the  rising 
gcnciration,  we  need  not  tell  them  that  they  must  be  good  boys  and 
jjirls,  or  men  and  women;  for  they  cannot  possibly  be  otherwise. 

They  will  be  compelled  by  the  strongest  of  all  possible  motives,  a 
clc;\r  and  distinct  knowledge  of  their  own  interests  and  happiness, 
to  act,  at  all  times  and  upon  all  occasions,  according  to  the  perfect 
jaw  of  obedience — according  to  that  law,  which  they  must  perceive 
and  tec!  will  secure  their  happiness. 

ft  is,  my  friends,  the  full  understanding  of  the  twelve  laws  con- 
tiiined  in  so  small  a  compass,  that  can  alone  make  yon,  and  your 
children-,  and  your  children's  children,  through  innumerable  genera- 
tions, potters  of  the  very  highest  class,  in  the  formation  of  the 
chara<;ters  of  your  descendtjnts.  You  will,  hence  discover  how  to 
mould  iiuman  nature  in  a  mai\ner  so  superioi-  to  wliat  has  yet  been 
done,  as  to  becoine  more  perfect  than  the  population  of  the  world,  in 
i!s  present  ignorant  state,  is  prepared  to  su])pose  practicable. 

You  will  know  how  to  impress  the  Uiinds  of  all  your  descendants 
v/ith  that  pure  charity  of  which  I  'n\i\fi  spoken — tliat  charity  wliich 
trdnketh  no  evil. 

We  shall  have  our  minds  so  purged  from  all  those  inferior  passions, 
jetilousies  and  feelings  which  now  distract  the  world,  that  we  shall 
irp  straight  forward  to  our  object,  seeing  most  distinctly  what  it  is 
v.'e.all  have  to  do.  We  shall  then  know  how  to  form  the  most  per- 
Icct  mould,  and  to  put  the  clay  properly  within  ir,  and  to  finish  it 
in  the  best  manner.  And  will  not  this  be  an  acquisition  of  great 
value? 

A  knowledge,  iiowever,  of  these  laws,  w  ill  not  only  lay  the  foun- 
dation for  this  charity  in  the  hearts  of  all,  butit  will  speedily  enable 
lis  to  discover  the  beauty  of  an  intelligent  existence  in  unison  with 
f'U  nature,  wlnni  contrasted  with  the  glare  and  fashion  of  an  artiiicial 
liLC.     AVe  shdl  then  net  contest  v/ith  cc.ch  other  wlio-'shall  have  tlie 


DEBATE  j7ii 

Uirgcst  and  most  splendid  house,  the  richest  clothing,  or  the  greatest 
variety  of  useless  trappings  of*any  kind. 

We  shall  understand  wherein  the  real,  substantial,  tangible  hap- 
piness of  life  consists.  We  shall  know  that  a  nation  trained  in 
t^mplicity  of  manners — taught  to  acquire  high  intelligence,  with 
regard  to  what  constitutes  real  knowledge,  and  to  nos-^csg  the  most 
charitable  feelings  toward  the  whole  human  race,  will  form  that 
combination  of  circumstances,  from  which  alone  any  thing  that  de 
serves  the  name  of  happiaess  can  be  looked  for. 

Shall  I  HOW,  in  detail,  unlock  the  casket  for  you ?  Shall  I  again 
go  through  the  twelve  laws,  and  enable  you  how  to  understand  how 
c>ich  sentence  applies  directly  to  the  subject  of  this  discussion? 
There  is  not  one  sentence,or  clause  of  a  sentence,  that  does  not  ap- 
p'y  to  the  questions  intended  to  be  solved  at  this  meeting. 

What  does  the  casket  disclose  to  us  at  its  commencement?  "That 
man,  at  birth,  is  ignorant  of  every  thing  relative  to  his  organiza- 
tion." And  if  this  be  true — and  who  doubts  it? — surely  lor  that 
organization,  and  its  qualities,  no  individual  can  be  justly  made  re- 
sponsible. I  ask  Mr.  C.,  and  all  who  are  present,  whether  any  other 
cjnclusion  can  be  adduced  from  this  important  fact?  Whether  any 
other  conclusion  would  be  rational?  What,  then,  becomes  of  the 
imaginary  notion,  taught  to  our  ancestors  and  to  ourselves,  that  we 
are  bad  by  nature?  My  friends,  to  say  that  man  is  cul];ablv  bad  by 
nature,  is  an  assertion  not  less  untrue  and  absurd,  than  if  I  were  to 
say  that  the  sun  is  culpably  bad  by  nature;  for  both  have  their  origin 
from  the  same  Cause,  whatever  that  Cause  may  be.  And  that  we 
,aro  ignorant,  at  birth,  of  every  thing  relative  to  our  organization,  is 
an  eternal  trutli,  depending  solely  upon  facts  obvious  to  every  one, — 
a  law  which  came  with  us  into  existence,  and  v/hich  will  remain 
until  man  shall  cease  lo  exist.  It  is  no  law  of  man's  devising;  but 
a  law  emanating  from  the  same  Eternal  Source  ii-oni  whence  all 
facts  proceed. 

The  casket  tells  you,  moreover  on  its  first  opening,  that  man  has 
not  been  permitted  to  create  the  slightest  part  of  any  of  his  natural 
propensities,  facidtics  or  qualities,  physical  or  m.ental.  And  do  ycu 
not  know,  my  iriends,  that  the  infant,  at  birth,,is  the  foundation  of 
the  man?  Some  will  say  that  the  infant,  the  briginal  organization, 
at  birth,  is  the  whole  man;  that  he  only  requires  time  to  grow;  and 
that  what  he  is  at  birth,  he  will  be  till  deat];,  I  know  the  contrary. 
I  know  that  it  forms  the  foundation,  but  only  the  foundation,  of 
the  character  of  man.  But  I  also  know,  if  any  unchangeable 
foundation  be  laid  for  a  house,  that  whatever  superstructure  may  be 
subsequently  raised  upon  it,  the  foundation  itself  ought  not  to  be 
blamed  fur  any  imperfection  it  may  possess,  but  the  architect.  And, 
my  friends,  although  I  do  not  agree  with  those  philosophers,  who 
take  but  a  partial  view  of  human  nature,  and  who  do  not  investigate 
all  the  facts  for  themselves,  being  content  to  receive  them  from'othersv 
and  conclude  that  man  is  wholly  formed  by  his  education ;  J  do  not 
agree  with  those  other  philosophers,  '»\bo  hold  that  the  crganizatici) . 


176  DEBATE. 

at  birth,  13  every  thing,  and  that  education,  or  the  circumslances 
in  which  it  is  placed,  is  a  mere  covering  and  deceptions  garb,  in  the 
character  of  man.  This  organization  is  unquestionably  a  very  im- 
portant part  of  our  nature;  and  if  we  are  to  be  mj'.d3  responsible  for 
it,  we  ought  to  have  had  the  foi-ming  of  all  its  minute  and  general 
qualities  for  ourselves.  It  is  surely  irrational  for  any  one  to  assert j 
that  after  we  have  been  compelled  to  receive  our  organization,  which 
is  the  foundation  and  contains  the  germ  of  all  our  faculties,  we 
should  be  held  responsible  P:)r  it.  This  is  a  notion  wholly  irrecon- 
cileable  to  common  sense,  and  it  is  also  exceedingly  unfavorable  to 
the  formation  of  a  superior  character  by  a  right  education;  for  it 
destroys  all  correct  ideas  upon  the  subject.  Thei-e  never  can  be  any 
virtue  in  the  world,  so  long  as  this  error  respecting  the  nature  of  man 
shall  continue — so  long  as  men  are  made  to  believe  that  they  ought  to 
be  held  responsible  for  that  over  which  they  have  no  control,  li  we 
really  desire  to  improve  man,  and  to  form  a  virtuous,  intelligent  and 
happy  state  of  society,  we  must  make  haste  to  discard  notions  so 
directly  opposed  to  common  sense. 

My  friends,  this  first  law  gives  us  a  distinct  knowledge  of  what 
we  are,  when  we  first  come  into  the  world.  Here  we  are  ushered 
into  existence,  utterly  unconscious  of  any  thing  appertaining  to  our- 
selves. Then  what  follows?  how  is  the  remainder  of  our  character 
made  up?     Let  us  see. 

I  re«^uest  your  best  attention  to  this  part  of  the  subject,  for  all  our 
subsequent  reasoning  will  be  erected  on  this  foundation;  for  this  is 
not  the  wordy  wandering  you  have  been  accustomed  to  hear,  week 
after  week,  during  your  lives,  and  to  which  you  may  listen,  or  not, 
and  be  as  wise  in  the  former  case  as  the  latter.  No,  this  part  of  our 
subject  is  fraught  with  consequences  of  deep  import  to  every  humao 
being.  Every  word  of  it,  when  understood,  will  be  tound  invaluable 
for  future  practice. 

The  second  law  is,  '-That  no  two  infants,  at  birth,  have  yet  been 
known  to  possess  precisely  the  same  organization;  while  the  physi- 
cal, mental  and  moral  differences  between  all  infants  are  formed 
v.-ithout  their  knowledge  or  vvii!."' 

No  two  infants  have  ever  been  known  to  be  alike.  This  is  a  most 
important  conclusion.  It  lays  the  foundation  for  virtues  in  the 
human  character,  which  no  other  knowledge  can  ever  form,  or  make 
j)ermanent  and  ever  active.  It  is  the  only  knowledge  on  which  genu- 
ine charity  can  be  formed  to  apply  to  every  individual  of  the  human 
race,  and  it  is  abundant  to  eflect  this  object.  A  knowledge  of  this 
single  fucf,  v/hen  rightly  understood,  will  so  form  our  minds,  as  to 
compel  us  to  be  charitable  to  all  mankind  without  any  exception. 

[Here  Mr.  Campbell  rose  and  remarned  that  he  woidd  beg  leave  to 
fti/o-gest  that  these  laws  srwuld  not  be  commented  on  more  than  eleven 
tiine.s.] 

Mr.  Owen  resumed — I  find  the  expounding  of  these  laws,  and 
hriauiiig  them  to  bear  on  tiui  practical  conduct  of  mankind,  is  more 
than  my  friend,  Mr.  Campbell,  can  bear.     Well  1  you  see,  my  friends. 


DEBATE.  17} 

this  second  law  i3  quite  suiilcient  to  overset  all  the  arguniPiits  of  my 
iViend,  Mr.  Campbell,  and  it  is  evident  he  begins  to  feel  its  extensive 
influence. 

Assuredly,  if  no  two  infants  are  born  alike,  but  receive  from  that 
Power  which  gives  them  existence,  qualities  which  differ  in  their 
strength  and  combinations,  there  ought  to  be,  in  justice  to  these  in- 
dividuals, if  they  are  to  be  considered  responsible  beings,  a  different 
religion  for  every  child  that  is  born.  Is  not  this  true?  If  they  are 
organized  differently,  can  we  with  one  atom  of  rationality  render  them 
amenable  to  the  same  laws.  I  do  say,  that  to  act  justly  by  the  hu- 
man race,  if  a  religion  be  necessary  for  any  one  individual,  a  differ- 
(Mit  religion  is  equally  necessary  for  every  other  individual  of  the 
human  family;  and  that  these  religions  must  necessarily  be  as  vari- 
ous, and  as  multiform,  as  are  the  individual  organizations  of  our 
species ;  and,  also,  that  these  countless  religions  should  be  so  modified, 
as  to  adapt  themselves  precisely  to  the  strength  or  weakness  of  the 
faculties  with  which  each  individual  has  been  endowed. 

Now,  my  friends,  1  could  touch  Mr.  Campbell  again  and  again  with 
these  simple,  plain  facts;  but  they  are  so  decisive  of  the  great  ques- 
tions before  us,  that  I  am  afraid  of  exhausting  his  patience  and  good 
feelings.  I  will  take  compassion  on  him,  therefore,  and  proceed  to 
the  third  law.  It  is,  "That  each  individual,  is  placed,  at  births 
without  his  knowledge  or  consent,  within  circinnstancee,  which  act- 
>ng  upon  his  peculiar  organization,  impress  the  general  character  of 
iHiose  circumstances  upon  the  infant,  child  or  man.  Yet  that  the 
influence  of  these  circimistances  is,  to  a  certain  degree,  modified  by 
the  peculiar  organization  of  each  individual ." 

Now  we  come  to  another  part  of  the  subject,  which  is  most 
interesting  to  all,  and  which  has  not  been  explained  sufficiently  to 
give  those  unacquainted  with  these  facts  in  the  formation  of  the 
human  character,  a  right  understanding  of  its  importance  in  the 
every  day  practice  of  life. 

It  is  not  only  that  all  infants  are  made,  by  the  constitution  of  their 
respective  natures,  to  differ  from  each  other,  and  probably  to  differ 
in  every  one  of  their  senses,  as  well  as  in  their  general  organization; 
but  that  these  infants,  after  their  birth,  are  placed  in  circumstances 
so  different,  that  their  characters  must  be  often  formed  on  models 
having  little  or  no  rcsen>l)lance  to  each  other, — frequently,  indeed, 
the  very  opposite.  For  as  there  are  no  two  infants  born  alike, 
neither  is  it  in  the  power  of  man  to  place  two  infants  under  the  same 
identical  circumstances,  even  when  they  appear  to  be  the  mcst  alike. 
And,  therefore,  my  friends,  you  not  only  require  a  different  religion 
fur  every  individual,  in  consequence  of  their  organic  difference  at 
birth,  but  3/ou  also  require  a  separate  and  distinct  religion  for  each, 
according  to  the  various  kinds  of  circumstances  or  temptations  in 
which  each  of  these  individuals  may  be  placed,  from  their  birth  to 
death. 

My  friends,  there  never  were  two  infants,  who  fir  one  day,  or 
even"  for  an  hour,  have  been  placed  under  precisely  the  sarae  circum 


178  di;bate. 

stances.  N*ow  only  look  at  the  cruelty  and  injustice,  in  fhis  rdspccfj 
of  the  doctrines  of  rewards  and  puuishments  of  all  religions.  A 
moment's  reflection  will  convince  any  intelligent  mind,  that  no  two 
can  be  placed  under  the  same  circumstances,  after  birth.  To  be  so 
placed,  they  must  be  born  at  the  same  moment — open  their  eyes  and 
see  the  light  precisely  the  same  direction;  whatever  impressions 
are  made  upon  the  one,  must  bo  made  upon  the  other,  and  in  pre- 
cisely  the  same  order  and  sequence  of  strength.  Now  this  is  utterly 
impracticable.  And,  therefore,  the  notion  that  any  human  being  is 
the  legitimate  object  of  reward  or  punishment,  on  account  of  the 
circumstances  in  which  he  has  beeit  placed  without  his  control, 
knowledge,  or  consent,  is  an  error  only  to  be  accounted  for  from  the 
irrational  impressions  made  upon  us  by  our  ancestors,  relative  to  the 
real  character  of  human  nature. 

We  well  know,  from  (fie  general  history  of  the  v/orld,  that  when 
infants  are  born,  they  must  become  men  according  to  the  country 
and  district  in  which  they  are  reared;  that  they  must  be  influenced 
by  the  circumstances  existing  in  that  particular  country  or  dis- 
trict. They  cannot  be  influenced  by  that  which  they  do  not  know 
and  cannot  feel.  Therefore,  as  infants  and  children  have  no  power 
whatever  to  direct  or  control  these  circumstances,  no  religion  can  be 
made  to  apply  to  them  without  the  greatest  injustice.  And  as  it  is 
demonstrated  that  children  and  men  are  the  effects  of  tjieir  organ- 
jzation  and  external  circumstances;  that  these  combined  operations 
form  them  to  be  whatever  they  are,  at  every  moment  of  their  time ; 
no  religion  can  be  applicable  to  beings  whose  characters  are  so 
formed.  '" 

It  is  from  this  view  of  the  subject,  that  J  have  said,  again  and  agaio, 
that  it  is  most  irrational  to  treat  children  or  men  in  the  manner  in 
which  we  have  heretofore  don*,  and  to  consider  them  responsible,  as 
the  cause  of  their  own  character.*, — when,  from  their  nature,  they 
have  been,  and  must  continue  to  be,  the  efiects  of  combined  causes 
over  which  they  have  had  no  control. 

But,  my  friends,  although  it  were  possible  to  impress  children 
with  precisely  the  same  circumstance,  at  and  from  their  birth,  the 
variety  of  their  original  organization  would  make  a  material  and  very 
important  difference.  For  the  circumstances  operating  upon  and 
influencing  the  mind  of  one  child,  would  create  a  very  diflerent  im- 
pression from  those  made  upon  another;  and  yet  the  child  itself  is  in 
no  degree  the  cause  of  this  difference.  And  therefore,  again,  none 
of  the  religions  of  the  world  can  apply  with  justice  to  a  being  so 
formed  and  matured. 

Well,  let  us  look  at  the  next  argument  against  all  religions,  con- 
tained in  the  fourth  law.  J  stated  to  you,  that  "no  infant  hi;s  the 
power  of  deciding  at  what  period  of  time,  or  ia  wliat  part  of  the 
world  it  shall  come  into  existence,  of  whom  it  shall  be  born,  in  what 
particular  religion  it  shall  be  trained  to  believe,  or  by  what  other 
."ircumstances,  it  shall  be  surrounded  from  linh  to  aeath," 

Now,  my  friends,  I  wish  you  to  remark,  as  1  proceed,  that  each  of 


DEBATE.  iro 

these  law-s,  by  itself,  e«n  taken  separately  and  distijreHy  iVom  theii- 
natural  and  necessary  connexion  and  de^jendencc  one  upon  the  other, 
IS  much  m«re  than  suiRcient  to  refute  all  my  friend's  fallacies. 

This  fourth  law  is  so  full  of  njatter  and  meaning,  that  to  do  it  ample 
justice,  and  direct  your  attention  fully  to  all  its  important  physical, 
intellectual,  and  moral  considerations,  many  days  would  be  necessa- 
rj'.  instead  of  the  hour  or  two  now  left  for  me  to  explain  many  other 
parts  of  the  subject  equally  important.  But  as  the  discussion,  at 
the  request  of  the  moderators,  must  terminate  to  night,  and  the 
evening  is  rapidly  advancing  upon  us,  I  will  endeavor,  before  it 
becomes  dark,  to  place  before  you  as  many  facts  as  will  hereafter 
beneficially  occupy  your  minds  for  reflection;  and  refer  to  the  early 
part  of  my  statement  for  a  more  full  explanation  of  this  law,  and 
hasten  to  elucidate  some  of  tlie  remaining. 

The  next  m  order  is  the  fifth  law,  viz.  ''That  each  individual  is  so 
created,  that,  when  young,  he  may  be  made  to  receive  impressions 
to  produce  either  true  ideas  or  false  notions,  and  beneficial  or  injuri- 
ous habits,  and  to  retain  them  with  great  tenacity." 

My  friend,  Mr.  Campbell,  is  a  most  striking  living  example  of  the 
overwhelming  influence  of  this  law  of  our  nature.  He  has  been 
organized  as  we  behold  him;  for  which  he  has  neither  merit  nor 
demerit.  He  was  afterwards  trained  and  educated  in  a  particular 
part  of  Europe,  and  subsequently  in  this  country,  and  placed  under 
circumstances  by  which  he  has  been  forced  to  believe  in  his  particu- 
lar views  of  the  Christian  religion,  and  by  which  we  all  perceive  he 
is  now  influenced.  He  has  been  thus  influenced  to  his  peculiar  con- 
duct by  the  same  general  laws  of  our  nature,  that  have  compelled  me 
to  act  as  I  have  done,  and  which  govern  the  birth,  life,  and  death  of 
every  being  that  has  yet  been  born. 

You  see,  then,  my  friends,  that,  through  this  law  of  our  nature, 
we  may  force  any  child  to  become  a  Mahometan,  a  Christian,  or  an 
idolater,  a  Jew,  a  Quaker,  or  a  cannibal.  The  child  is  a  perfectly 
passive  piece  of  clay,  to  be  msulded  by  those  around  him  into  any 
shape  they  please.  And  then  the  greater  or  less  tenacity  with  which 
the  ideas  given  to  it  will  be  retained,  depends  upon  a  great  many 
circumstances,  as  muQh  beyond  the  individual's  control,  as  was  hif 
original  organization. 

This  is  that  law  of  our  nature,  which,  when  thoroughly  understood^ 
will  enable  vou  to  become  potters,  to  enable  you,  through  an  accurate 
knowledge  of  it,  to  place  your  children  in  any  mould,  more  or  less 
perfect,  according  as  you  may  have  been  better  or  worse  informed 
upon  the  subject,  or  more  or  less  expert  in  the  practice.  None  of 
the  religious  in  the  world,  however,  can  be  applicable  to  a  being, 
whose  character  is  thus  formed  necessarily  by  his  nature  and  condi- 
tion in  life. 

The  sixth  law  states,  that  "each  individual  is  so  created," that, 
when  young,  he  must  believe  according  to  the  strongest  conviction 
that  is  made  on  his  mind  and  other  faculties;  while  his  belief  in  no, 
,-case  depends  n^^n  his  will." 


190  DEBATE. 

In  commentrng  on  this  sixth  law,  Mr.  Campbell  cucanglcs  hiitisefi 
and  his  audience  in  the  mazes  of  metaphysical  disquisition.  I  saw  at 
once,  that  his  notions  regarding  tliis  law  were  confused  by  the 
notions  early  forced  into  his  mind,  relative  to  free  will  and  action  ia 
man;  and  became,  therefore,  merely  metaphysical.  But  this  knv 
promulgates  fiicts  which  are  eitiier  true  or  false.  Now,  it  is  a  fact, 
that  man  can  believe  according  to  his  will,  or  that  he  cannot.  Now, 
let  all  of  )'ou  endeavor  to  recollect  soiTsething  which  you  believe; 
and  then  try  if  3^ou  have  power  sufficient  over  your  will  to  disbelieve 
it,  even  for  a  few  minutes.  AVhy,  rny  fciends,  it  is  contrary  to  this 
law  of  our  nature,  which  cannot  be  made  to  change  its  character  at 
the  bidding  of  any  individual,  however  learned.  1  perceive  you  dis- 
cover, that  by  your  utmost  efforts  you  cannot  accomplish  it.  You 
might,  indeed,  as  well  attempt,  by  the  bare  exercise  of  your  voHtion, 
to  bring  down  the  sun  from  the  firmament,  as  to  disbelieve  what  you 
]iave  been  compelled  to  believe,  until  a  more  powerful  conviction 
shall  be  made  upon  your  minds.  Try  again,  then,  and  see  if  you 
can  believe,  for  ever  so  short  a  period,  what  former  convictions  novv 
compel  you  to  disbelieve.  You  find  the  one  as  impracticable  as  the 
other. 

The  same  irresistible  law  of  your  nature  governs  and  controls  you 
ui  your  disbelief  as  well  as  your  belief.  We  have  no  metaphysics 
here;  we  discard  them  as  useless  for  the  real  iiappiness  of  life,  and 
unworthy  a  discussion  of  this  character;  for  we  ought  to  proceed  en- 
tirely -upon  those  facts  which  all  can  examine  for  themselves,  and 
■^.vhich  change  not — facts  which  can  be  investigated  with  all  their  at- 
tendant circumstances,  at  all  times,  by  all  men,  who  desire  to  acquire 
a  Knowledge  of  the  truth  for  the  love  of  truth. 

From  a  hint  I  have  just  received  from  my  friend,  Mr.  Campbell,  1 
perceive  he  is  again  becoming  very  impatient  under  this  obvious  ex- 
position of  a  few  plain  facts;  so  plain  indeed,  and  so  essential  for 
present  purposes,  that  ho  feels  no  reply,  but  a  metaphysical  one,  can 
he  made  to  them. 

I  did  not  promise,  as  Mr.  Cavnpbell  appears  to  suppose,  that  I  would 
conclude  in  an  hour;  but  I  stated  to  Mr,  Campbell  that  I  was  willing 
tg  rest  all  the  points  in  controversy  between  us  npon  this  single  posi- 
tion, as  upon  it  the  whole  controversy  depended :  Is  there  an  exception 
to  be  found,  throughout  the  whole  human  Runily,  to  the  universal  ap- 
plication of  this  law?  Is  there  a  single  individual  who,  by  the  fiat  of 
his  own  will,  can  believe  or  disbelieve  contrary  to  previous  conviction 
made  upon  his  mind  ? 

But,  my  friends,  we  hnve  all  been  trained  from  infancy  in  the  op- 
posite notions.  Mr.  Campbell  has  been  trained  in  them — and  it  is 
tlierefore  no  wonder  that  all  our  minds  have  been  forced  to  become 
irrational. 

The  notion  that  our  will  has  power  over  our  belief  or  disbelief,  is 
the  principal  source  from  which  emanate  the  mistaken  notions,  the  in- 
jurious feelings,  the  malignant  passions,  the  want  ofuniversal  charity, 
and  the  vicious  conduct  of  men.     This  subject,  im*  friends,  to  be  fuliy 


DEBATE.  1»1 

developecl,  so  as  to  make  a  proper  impression  upon  your  minds,  would 
also  lake  many  days  to  elucidate  and  trace  to  all  its  important  prac- 
tical results.  It  is  this  kind  of  knowledge,  deeply  affecting  llie  well 
being  of  each,  and  the  happiness  of  all,  that  ihis  little  casket  contains. 
It  is  true,  this  knowledge,  valuable  as  it  is,  has  laid  buried  for  several 
thousand  years,  and  no  one  suspected  ils  intrinsic  practical  worth,  to 
induce  a  sufficient  search  for  its  discovery.  It  has  been  covered  with 
so  much  rubbish,  that  it  required  forty  j-ears  daily  exertion  before  I 
could  discover  it  and  make  it  sufriciently  known  and  attractive  to  draw 
public  attention  to  its  real  merits.  The  question  I  have  put  to  you, 
taken  out  of  this  casket,  and  which  no  one  can  answer,  is  decisive  of 
the  result  of  the  whole  debate;  of  the  futility  and  uselessneas  of  all  re- 
lio-ions,  and  whether  or  not  they  are  derived  from  any  other  source 
than  the  ignorance  of  mankind, 

Mr.  Campbell  rose  and  said — The  stipulation  was,  that  Mr. 
Owen,  was  to  speak  tor  one  hour,  and  that  I  should  have  the  conclu- 
sion. 

Mr.  Owen  rose — I  did  not  understand  that  I  was  to  be  tied  down  to 
an  hour  in  making  my  reply.  iNIr.  Campbell  has  spoken  through- 
out this  debate  nearly  twice  as  long  as  I  have  done,  and  now  he  feels 
that 

The  Hon.  Chairman  said — You  have  spoken  longer  tjian  Mr. 
Campbell  did  the  last  time  he  wa&up. 

Mr.  Campbell  rises. — 
Mr.  Chairman — Mr.  Owen  has  no  good  reason  to  complain  of  the 
time  fixed  for  bringing  this  discussion  to  a  close.  He  first  suggested 
the  idea  that  two  hours  would  be  sufiicient  for  his  reply  to  my  long 
speech.  He  seems  now  to  act  with  a  little  nf  that  art  of  which  I  did 
not  think  him  capable.  And  what  new^  matter  has  he  now  to  offer? 
Since  opening  his  casket  nothing  has  appeared  but  the  same  old  twelve 
positions,  facts,  or  laws,  as  you  please  to  call  them.  If  he  have  any 
thing  new  to  offer,  why  does  he  not  now  offer  it.  True,  indeed,  I 
ought  to  except  the  abusive  document,  which  he  read  this  morning; 
and  some  remarks  made  upon  the  Mahometan  religion.  This  latter 
I  neglected,  or  forgot,  to  notice  in  my  last  speech.  The  establish- 
ment and  progress  of  this  religion,  all  the  world  knows.  No  greateK* 
contrast  can  be  found  in  any  book  upon  any  subject  than  the  contrast 
between  the  establishment  and  progress  of  Mahometan  ism  and  Chris- 
tianity. The  ruffian  exploits  of  a  crew  of  pirates,  or  a  banditti  of 
highwaymen,  might  as  justly  be  contrasted  with  the  peaceful  march 
of  a  missionary  family,  or  of  the  almoners  of  a  christian  community, 
in  distributing  their  charities  among  a  suffering  population,  as  to  com- 
pare the  lustful,  vengeful,  avaricious  exploits  of  Mahomet  and  the 
Koran,  with  Jesus  the  Messiah,  and  his  apostles.  While  the  language 
of  the  christian  teachers,  was,  "Glory  to  God  in  the  highest — peace 
on  eartji,  and  good  will  among  men;"— that  of  the  marauding  falst; 
prophet,  was,  ^^Dogs,  you  know  yonr  option,  the  Koran,  trihittc,  or  the 
sword.''^  Here  lies  the  volume.  [Mr,  Campbell  pointing  to  the  Konui^ 
VOL.  II.  16 


182  DEBATE. 

Here  is  the  Mahometan  Bible.  I  have  examined  it  with  at  least  as 
much  care,  as  most  sceptics  do  the  Bible;  and  while  it  admits  the  mis- 
sion of  Moses,  Jesus,  and  the  apostles,  and  then  directly  proves  the 
truth  of  Christianity,  as  the  institution  of  Jesus  Christ,  its  doctrines, 
and,  as  far  as  they  have  a  supernatural  idea  in  them,  are  evidently 
stolen  from  the  two  testaments,  as  is  the  English  word  philantln'opy 
from  the  Greek  pMlanthropia. 

But  the  Koran  proves  the  divine  authorship  of  the  New  Testament 
as  clearly  as  ever  did  accomplishment  prove  the  truth  of  prophecy ; 
for  in  the  seven  letters  addressed  by  Jesus  Christ  to  the  seven  con- 
gregations in  Asia,  written  by  John  while  in  Patmos,  the  setting  of 
the  Sun  of  Righteousness,  or  the  extmguishment  of  the  light  of  Chris- 
tianity, in  that  country,  is  threatened  as  consequent  upon  the  progres- 
sion of  the  dereliction  of  christian  principle  and  practice  then  appear- 
ing among  the  dissolute  Asiatics.  All  the  world,  Jewish,  Christian, 
and  sceptical,  know  that  the  Mahometan  superstition  is  a  vile  imposi- 
tion, and  not  in  any  one  feature  comparable  to  Christianity.  Counter 
testimony,  and  every  sort  of  testimony,  can  be  adduced  against  the 
pretensions  of  the  Koran;  and  both  literally  and  symbolically  is  the 
rise  and  progress  of  the  imposture  portrayed  in  the  Apocalypse. 

Mr.  Owen  has  told  us  how  long  the  contents  of  his  casket  have  lain 
hid.  For  four  thousand  years  anterior,  and  two  thousand  years  subse- 
quent to  the  christian  religion,  have  these  Jewells  been  buried.  How 
Mr.  Owen  happened  to  disinter  them  is  the  question.  Was  it  never 
known  before  the  year  of  favor  1829,  that  no  child  chose  its  parent- 
age, nor  the  place  and  circumstances  of  its  nativity!!  Was  it  never 
known  before  Mr.  Owen  descried  it,  that  children  are  much  influenced 
by  the  circumstances  oftheir  childhood  and  by  the  example  of  their  pa- 
rents!! These  burnished  gems  now  made  brilliant  by  being  changed 
from  manuscript  to  print  [Mr  Oiicn  had  than  printed  yesterday,]  have 
been  like  the  twelve  apostles;  the  twelve  lions  on  which  the  throne 
of  Solomon  stood;  the  twelve  foundations  of  the  New  Institution,  now 
read  twelve  times,  destined  to  great  honor  and  glory.  As  Mr.  Owen 
has  read  them  so  often,  1  hope  I  may  be  indulged  to  read  them  once; 
and  that  I  may  make  them  more  famous  by  my  rctiding  them,  I  will 
show  the  whole  extent  of  their  latitude,  and  I  think  Mr.  Owen  himself 
will  be  indebted  to  me  for  the  liberal  and  extensive  construction 
which  I  am  about  to  give  them.  I  will  show  that  they  are  so  large 
and  so  liberal'as  to  engross  almost  every  animal  in  the  creation  within 
their  lawful  jurisdiction.  But  for  the  sake  of  trial  and  proof  I  will 
only  try  how  they  will  suit  one  species  of  quadrupeds.  Mr.  Owen 
has  told  you  twelve  times  that  they  will  exactly  suit  for  bipeds. 

TlIK  TWELVE  FUNDAMENTAL  LAMS  OF  BRUTAL  NA TirRE, 

On  which  Robert  Owen  predicates  a  change  of  society  that  vill  form 
an  entire  new  state  of  existence. 
1.  That  a  goat,  at  its  birth,  is  ignorant  of  every  thing  relative  to  its 
own  organization,  and  that  it  has  not  been  permitted  to  create  the 
slightest  part  of  any  of  its  natural  propensities,  faculties,  or  qualitie?, 
physical  or  mental. 


DEBATE.  183 

•2  That  no  two  kids,  at  birth,  have  yet  been  known  to  possess  pre- 
cisely the  same  organization;  while  the  physical,  mental,  and  morail 
diiFcrences,  between  ail  kids,  are  formed  withaut  their  knowledge  or 
will. 

3.  That  e:ich  individual  kid  is  placed,  at  birth,  without  its  knov.-- 
iedge  or  consent,  within  circumstance?,  which,  acting  upon  its  pecu- 
liar organizcU  ion,  impress  the  general  character  of  those  circumstances 
upon  the  infant  kid  and  goat.  Yet  that  the  intiuence  of  those  cir- 
cumstances, is,  to  a  certain  degree,  modified  by  the  peculiar  natural 
organization  of  each  individual  goat. 

4.  That  no  kid  has  the  power  of  deciding  at  what  period  of  time,  or 
in  wh;\tpartof  the  world,  it  shall  come  into  existence;  of  what  goat 
ii  shall  be  born,  what  particular  tricks  it  i^hall  be  trained  to,  or  by 
what  other  circumstances  it  shall  be  surrounded  frr'm  birth  to  death. 

5.  That  each  individual  goat  is  so  created,  that,  when  young,  it 
may  be  nuidc  to  receive  impressions,  to  produce  either  true  ideas  or 
false  notions,  and  beneficial  or  injurious  habits,  and  to  retain  them 
with  great  tenacity. 

6.  That  each  individual  goat  is  so  created,  that  he  must  feel  ac- 
cording to  the  strongest  impressions  that  can  be  made  on  its  feelings, 
and  other  f.iculties,  while  its  feelingsin  no  case  depend  upon  its  wil!.. 

7.  That  each  individual  is  so  created  that  it  must  like  that  which  is 
pleasant  to  it,  or  that  which  produces  agreeable  sensations  on  its  indi- 
vidual organization,  and  it  must  dislike  that  which  creates  in  it 
unpleasant  or  disagreeable  sensations;  while  it  cannot  discover,  pre- 
vious to  experience,  what  those  sensations  shall  be. 

8.  That  eaclk  individual  goat  is  so  created,  that  the  sensations  made 
upon  its  organization,  although  pleasant  and  delightful  at  their  com- 
mencement and  for  some  duration,  generally  become,  when  'continu- 
ed beyond  a  certain  period,  without  change,  disagreeable  and  painful. 
While,  on  the  contrary,  when  a  too  rapid  change  of  sensations  is  mado 
on  its  organization,  it  dissipates,  weakens,  and  otherwise  injures  its 
physical,  intellectual,  and  moral  powers  and  enjoyments. 

0.  That  the  highest  health,  the  greatest  progressive  improvements, 
and  the  most  permanent  happiness  of  each  individual  goat,  depend  in 
a  great  degree  upon  the  proper  cultivation  of  all  its  physical;  intel- 
lectual, and  moral  faculties  and  powers  from  infancy  to  maturitj-, 
and  upon  all  these  parts  of  its  nature  being  duly  called  into  action,  at 
their  proper  periods,  and  temperately  exercised  according  to  the 
strength  and  capacity  of  the  individual  goat. 

9.  That  the  individual  goat  is  made  to  possess  and  to  acquire  the 
u'orxt  character,  when  its  organization  at  birth  has  been  compounded 
of  the  most  inferior  propensities,  faculties,  and  qualities  of  its  com- 
mon nature;  and  when  so  organized,  it  has  been  placed, from  birth  to 
death,  amidst  the  most  vicious  or  worst  circumstances. 

10.  That  the  individual  goat  is  made  to  possess,  and  to  acquire  a 
medium  character,  when  its  original  organization"  has  been  created 
superior,  and  when  the  circumstances  which  surround  it  from  birth 
Vi  death  produce  continued  vicious  or  unfavorable  impressions.    Or 


184  DEBATE. 

\v)icn  its  organization  has  been  formed  of  f/j/fr/or  materials,  and  thft 
circumstances  in  which  it  has  been  phiced  from  birth  to  death  are  of 
a  character  to  produce  sitperior  impressions  only.  Or  when  there 
}»as  been  some  mixture  of  good  and  had  qualities  in  the  original  or- 
ganization, and  when  it  has  also  been  placed,  through  life,  in  varied 
circumstances  o? good  and  evil.  This  last  compound  has  been  hither- 
to the  common  h>t  of  all  goats. 

12.  That  each  individual  goat  is  made  the  most  superior  to  its 
species,  when  its  original  organization  has  been  compounded  of  the 
best  proportions,  of  the  best  ingredients  of  which  goat  nature  is  form- 
ed, and  wjien  the  circumstances  which  surround  it  from  birth  to  death 
are  of  a  character  to  produce  only  superior  impressions;  or,  in  other 
v.ords,  when  the  circumstances,  or  laws,  institutions  and  customs  in 
which  it  is  placed,  are  all  in  unison  with  its  nature, 

Mr.  Owen  has  told  you  that  he  believes  not  in  a  spiritual  sysiem, 
consequently  none  of  these  laws  are  predicated  upon  any  thing  spir- 
itual in  man.  Now  as  his  laws  are  all  built  upon  the  hypothesis  that 
man  is  a  pure  animal,  if  it  should  ever  appear  to  Mr.  Owen  that  there 
is  a  spiritual  system,  he  must  add  a  few  laws  to  his  code.  I  will,  there- 
fore, add  a  few  laws  to  jthem,  which  will,  indeed,  exclude  the  goaf 
and  every  other  animal  from  being  a  legitimate  subject  of  them.  The 
Jbur  following  laws  are  just  as  plam,  as  true,  and  as  palpaple  as  the 
first  one.  As  these  are  the  beginning  of  a  new  series  for  Mr.  Owen, 
I  will  call  my  first  the  thirteenth  "law  of  human  nature."' 

13.  That  man  has  aspirations  after  knowledge,  which  would  not 
('ease,  did  he  know  and  perfectly  comprehend  every  particle  of  matter 
in  the  globe,  in  the  solar  system,  in  the  universe,  with  all  its  laws, 
properties,  and  modilications;  and  never  can  he  feel  so  well  pleased 
with  his  acquisitions  of  knowledge  as  to  fix  a  period  to  his  inquiries, 

14.  That  man  has  a  taste  for  society  which  the  largest  and  most 
acccmplished  society  which  could  exist  contemporaneously  with  him- 
self cannot  gratify. 

15.  That  he  has  desires  for  happiness  which  no  circumstances  on 
earth  can  satisfy;  and  that  these  desires  are  commensurate  with  infi- 
liite  oljio'^ts  which  the  present  state  of  existence  cannot  present  to  him. 

16.  .That  when  he  has  formed  the  best  conceptions  of  himself  which 
all  earth-born  opportunities  present,  he  feels  himself /)«i«/'«ZZ7/ ignor- 
ant of  every  grand  fact  connected  \yith  the  origin  of  his  existence  and 
of  every  grand  result  involving  his  own  ultimate  destiny. 

TIk'so  are  a  sample  of  the  additions  which  I  hope  Mr.  Owen  will 
yetscs  necessary  to  append  to  his  original  twelve.  No  sheep  or  goat 
can  dispute  its  right  or  title  to  any  of  these ybi/r. 

I  would  also  prefix  two  to  his  animal  code  as  also  prefatory  to  the 
original  twelve.     These  would  be,    •■ 

1.  That  the  first  man  was  not  born — and 

2.  That  man,  at  his  birth,  is  the  child  of  some  body,  and  by  nature 
IS  dependent  upon  that  some  body  for  subsistence,  for  his  language, 
modes  of  thinking,  and  for  a  majority  of  all  the  peculiarities  of  his 
'•opsitution. 


DEBATE.  185 

But  before  taking  my  final  leave  of  the  New  Code  of  Twelve,  I  must 
give  Mr.  Owen  a  critique  upon  the  sixth,  which  he  has  so  often  thrown 
iti  our  way.  lie  has  often  said,  prove  one  of  the  twelve  to  be  errone- 
ous, and  he  will  abandon  all  of  thein.  That  the  sixth  is  so  I  hope  the 
following  critique  will  show: — 

1.  The  first  and  fundamental  principles  of  our  natnre  which  excite 
to  action,  are  our  appetites  and  affections.  These  instinctive  facul- 
ties we  have  in  common  with  all  animals.  A  high  excitement  of 
these  we  call  passion. 

2.  Next  to  tliess  is  that  class  of  powers  by  which  we  obtain  all  our 
simple  original  ideas;  into  which,  as  elementary  principles,  is  ulti- 
mately resolvable  all  our  knowledge — viz.  sensation,  perception, 
memory,  reason,  and  consciousness.  Now,  although  these  faculties 
are  aflected,  or  called  into-action,  when  their  objects  are  presented; 
yet,  in  many  important  cases,  it  is  quite  optional  whether  the  objects 
sliail  be  presented  or  not. 

3.  In  the  next  place,  the  use  or  operation  of  these  faculties,  for 
the  acquisition  of  knowledge,  is  dependent  on  our  volition ;  viz,  re- 
collecting, reflecting,  imagining,  reasoning,  judging. 

4.  Lastly,  the  combined  or  separate  influence  of  our  appetites, 
affections,  passions,  and  jiidgmeuts,  determine  our  wills,  and  pro- 
duce those  volitions  which  terminate  in  action. 

Liferencet: — Hence  it  follows  that  every  action  of  o\u  lives  is 
naturally  subjected  to  our  judgments;  which  are,  or  ought  to  be, 
the  combined  and  ultimate  residts  of  all  our  intellectual  powers.  We 
sav,  our  actions  ought  to  be  such;  first,  because  we  possess  these 
po'.vers — second,  because  we  are  instinctively  impelled  to  desire  and 
will  our  own  happiness  or  gratification — and  third,  because  we  are 
accountable  to  om-  Creator  and  Benefactor  for  the  use  we  make  of  our 
powers  for  our  own  profit  and  his  good  pleasure,  which  is  the  happi- 
ness of  his  rational  creatures,  for  whose  sakes  he  has  created  all 
things. 

Again,  in  classifying  these  powers  in  relation  to  their  peculiar  and 
appropriate  objects,  we  denominate  them  sensitive,  intellectual,  and 
moral ;  which  last  distinction  does  not  mean  a  new  class  of  powers, 
not  included  in  the  two  previous -classes;  but  only  those  of  thinking 
and  acting  with  resjjcct  to  law,  and  of  the  law  itself  by  which  we  are 
to  be  governed.  .These  are  the  powers  of  reasoning,  judging,  and 
believing.  Hence  faith  or  belief  is  not  the  proper  and  immediate 
effect  of  volition,  but  of  our  reason  and  judgment  duly  exercised 
upon  testimony.  We,  therefore,  cannot  believe  at  will,  or  by  virtue 
of  an  act  of  volition  without  evidence,  any  more  than  we  can,  by  an 
act  of  our  will,  see  without  light — nevertheless  it  would  be  absurd  to 
affirm  that  we  see  by  necessity ;  tkat  our  sight  or  perception  of  ob- 
jects, in  no  case  depended  upon,  or  was  influenced  by  our  will.  The 
truth  is,  that  although  we  can  neither  believe  nor  see  what,  or  when 
we  please,  j^et  both  our  believing  and  seeing  are,  in  many  very  im- 
portant cases,  dependent  upon  our  volition, 
VOL.  II.  16* 


^5^  DEBATE. 

Then,  it  may  be  asked,  What  is  it  that  determines  our  will  to  in- 
vestigate? Answer,  Ddty,  curiosity,  or  interest.  But,  whatever 
may  be  the  motive,  still  it  is  evident  that  being  excited  to  will  to 
iivestigate,  our  will  has  a  proper  and  rational  influence  upon  our 
belief,  just  as  it  has  upon  our  power  of  seeing,  or  upon  our  sight. 

Upon  the  whole,  to  suppose  that  a  rational  creature  acts  without 
motive,  is  the  same  as  to  say  that  it  acts  irrationally,  or  without 
reason.  And  to  assert  that  because  it  acts  rationally  it  acts  necessa- 
rily, and  therefore  is  neither  praise  nor  blame-worthy,  is  contrary 
to  reason  itself;  for  every  man's  reason  condemns  him  when  he  acts 
irrationally,  and  approves  or  acquits  him  when  he  acts  rationally. — 
l^herefore  Mr.  Owen's  sixth  law  is  manifestly  erroneous,  being  in 
direct  contradiction  to  a  fundamental  law  of  rational  nature. 

Again,  what  is  natural  must  be  right;  if  not,  what  is  the  standard 
of  right?  or,  if  nature  be  wrong,  who  or  what  shall  correct  it,  seeing 
it  j)roduces  all  things  as  they  are?  Shall  the  effect  correct  the  cause? 
or  shall  the  cause,  that  is,  nature,  correct  itself,  and  therefore  be 
wiser  and  better  than  itself?  'ITierefore,  if  things  be  as  nature  pro- 
duced them,  are  they  not  as  they  ought  to  be?  But,  if  not,  who 
can  better  them,  seeing  that  every  thing  is  the  effect  of  nature,  and 
that  the  effect  cannot  correct  or  rectify  the  cause? 

But,  if  it  be  supposed  that  things  are  in  a  disordered  and  preter- 
natural state,  how  came  they  into  such  a  state?  For,  seeing  the 
creature  has  no  influence  either  upon  its  constitution  or  circumstan- 
ces, according  to  law  1,  2,  how  could  it  change  for  the  worse?  Or, " 
being  deteriorated  in  its  nature  and  circumstances,  having  no  power 
<)ver  them,  how  can  it  change  for  the  belter;  having  no  independent, 
inherent,  self  determining  power? 

Nature,  then,  beirng  equally  the  author  both  of  our  nature  and  cir- 
cumstances, who  can  change  either  of  them,  but  the  author?  But, 
are  we  naturally  constituted  capable  of  improving  both  our  nature 
and  circumstances?  How  can  this  be,  if  we  came  into  existence,  at 
first,  in  an  adult  state?  For,  then,  we  were  the  creatures  of  circum- 
stances; and,  as  every  thing  must  necessarily  act  as  it  is;  that  is, 
according  to  its  nature  and  circumstances,  therefore,  we  could  never 
better  our  conditions,  being  limited  by  our  nature  and  circumstances. 
But,  if  tiiere  be  a  principle  in  our  nature,  by  which  we  can  rise  supe- 
rior to  our  jiature  and  circumstances;  (and  such  there  must  be,  if  we 
can  ameliorate  our  condition  in  both  these  respects,  as  Mr.  Owen's 
system  pretends;)  then  surely  his  display  of  the  fundamental  laws  of 
our  nature  are  essentially  deficient,  inasmuch  as  tkey  no  where  de- 
velope  this  principle. 

Having  now  laid  my  objections  fairly  before  Mr.  Owen,  and  that 
he  may  be  induced  not  to  pass  them  by  as  formerly,  1  will  sit  dorwn 
that  he  may  attack  and  remove  my  objections  if  he  can. 

Mr.  Owen  rises. 
My  friends — Mr.  Campbell  very  naturally  wishes  that  I  should 
fjllow  his  lead  in  this  discussion:  that  is,  that  I  should  reply  to  his 


DEBATE.  187 

metaphysical  argument,  and  leave  these  facts,  which  can  alone  throw 
any  real  light  upon  the  subject,  and  which  he  ought  to  have  prepared 
himself  to  refute,  and  thus  involve  myself  in  a  debate  which  would 
only  darken  knowledge  and  confound  your  understandings.  Now  all 
this  is  perfectly  natural  on  the  part  of  Mr.  Campbell.  But  I  wish  to 
set  myself  right  with  this  assembly  before  we  separate,  in  consequence 
of  some  of  Mr.  Campbell's  observations  upon  my  supposed  opinion  on 
the  subject  of  Deity.  I  have  never  denied  the  existence  of  a  Deity. 
I  distinctly  and  most  pointedly  gave  my  reasons  for  what  I  believe  on 
this  subject.  I  stated  what  I  believe  to  be  the  whole  amount  of  our 
knowledge  in  regard  to  those  things  which  are  called  Divine;  but  I 
will  not  affirm  or  deny  that  for  which  we  have  not  suflicient  facts  to 
enable  us  to  form  correct  or  rational  ideas. 

Now,  my  friends,  you  may  be  sure  that,  in  a  discussion  of  this 
character,  the  last  expedient  an  opponent  can  resort  to,  is  an  attempt 
to  ridicule  his  antagonist's  argument.  To  this  dernier  resort  my 
friend,  Mr.  Campbell,  has  been  driven.  But  the  shafts  of  Mr.  Camp- 
hell's  ridicule  have  been  very  harmless:  they  struck  pointless,  and 
without  the  least  effect  on  the  mark  at  which  they  were  aimed;  and 
Avhy? — Because  the  casket  was  too  well  tempered,  and  too  highly 
polished  to  be  penetrable  by  such  feeble  missiles.  But  if  ridicule 
were  to  be  recognized  as  a  fair  weapon  in  religious  controversial 
warfare,  only  consider  the  game  that  lies  before  me,  only  imagine 
for  a  moment  how  the  whole  christian  scheme  could  be  cut  up  and 
rendered  almost  too  ridiculous  for  ridicule  itself.  I  have,  however, 
too  much  regard  for  your  feelings,  and  for  the  importance  of  the  sub- 
ject under  disci:ssion.  lo  pursue  this  course.  On  my  side  of  the 
f juestion  I  defy  ridicule :  for,  as  you  perceive,  none  can  be  successfully 
made  to  bear  upon  even  one  of  the  fundamental  laws  of  nature,  on 
the  accuracy  or  truth  of  which,  the  real  merits  of  this  discussion 
will  be  ultimately  discovered  to  rest.  And  this  is  the  true  cause  why 
they  have  so  grievously  nonplussed  Mr.  Campbell.  But  could  I  so 
far  forget  the  magnitude  of  the  cause  I  have  undertaken  to  advocate, 
as  to  resort  for  arguments  to  ridicule,  and  thereby  unnecessarily 
wound  your  feelings,  every  one  knows  how  easy  it  would  be  to  use 
this  weapon  to  expose  the  pretensions  of  "any,  and  of  all  religion. — 
But  this  is  a  proceeding  to  which  I  have  no  inclination  to  resort, 
when  the  improvement  of  the  human  race,  in  the  reformation  of  its 
character  and  general  practice,  is  the  subject  before  me.  My  object 
here,  upon  the  present  occasion,  is  not  to  obtain  a  personal  victory 
over  any  man  or  any  portion  of  my  fellows;  to  me  such  a  victory 
would  be  of  the  least  possible  estimation.  But  it  is  to  promulgate 
truth  for  its  own  value,  and  for  the  incalculable  practical  benefits 
that  must  ac<;rue  to  the  race  of  man  from  its  developement.  This  is 
a  consideration  with  me  beyond  all  others.  This,  my  friends,  is  my 
only  object.  ^Vere  you  to  give  me  your  whole  state — nay,  the  whule 
United  States,  I  would  consider  Ihe  gift  as  valueless,  compared  with 
the  discovery  of  one  truth  of  such  a  character  as  will  penetrate  thc 
understanding  of  ail  men ;  arrest  their  present  irrational  career,  and 


188  DEBATE. 

induce  them  to  adopt  a  practice  which  shall  make  themselves  and  their 
posterity  happy. 

Mr.  Campbell  has  given  you  his  views  and  reasonings  upon  this 
sixth  law  of  our  nature,  but  they  amount  to  nothing.  He  did  no! 
take  up  the  position  which  is  here  laid  down.  This  position  is — 
that  each  individual  is  so  created,  that  he  must  believe  according 
to  the  strongest  impression  that  is  made  upon  his  feelings  and  other 
faculties,  while  his  belief  in  no  case  depends  upon  his  will.  This 
;s  a  cjear  and  distinct  position,  and  leaves  no  room  for  a  metaphysical 
retreat. 

Mr.  Campbell  rose  and  said — There  is  no  metaphj^sical  subterfuge 
in  me.  I  contend  that  I  have  met  the  position  fairly.  The  clause  1 
objected  to  is  this — ''that  belief  in  no  case  depends  upon  will." 

Mr.  Owen. — Well,  gentlemen,  I  will  bring  this  matter  to  a  speedy 
•issue. .  if  Mr.  Campbell  can  adduce  a  single  instance  vv^herein  his 
belief  depends  upon  his  will,  I  will  give  up  the  whole  question. 

\Here  Mr.  Owen  waited  some  time  for  Mr.  CamphelVs  reply.  Mr. 
Campbell  covid  not  then  make  amj^ 

My  friends,  there  is  no  power  that  can  coerce  a  man  to  believe  con- 
trary to  tiie  convictions  upon  his  mind.  The  change  can  be  effected 
only  by  producing  evidence  that  shall  appear  to  him  still  stronger; 
and  then,  often  against  his  will,  he  is  obliged  to  change  his  belief. 
The  cause  of  truth  is  thus  gained. 

We  will,  however,  proceed  to  the  seventh  law  of  our  nature,  viz. 
"That  each  individual  is  so  created,  that  he  must  like  that  which  ia 
pleasant  to  him,  or  that  which  produces  agreeable  sensations  on  his 
individual  organization;  and  he  must  dislike  that  which  creates  in 
him  unpleasant  or  disagreeable  sensations;  while  he  cannot  discover, 
previous  to  experience,  what  those  sensations  shall  be." 

I  have  placed  upon  record  the  very  important  consequences  of  this 
law  of  our  nature.  It  will  have  a  weighty  influence  on  the  future 
destinies  of  man;  it  will  change  all  the  present  family  relations  of 
life;  it  will  create  a  new  order  of  existence,  as  much  superior  to  the 
present,  as  liglit  is  to  darkness.  But  I  will  now  trespass  no  longer  on 
your  patience,  except  to  remark,  that  Mr.  Campbell ,»when  speaking  of 
this  very  law,  as  applicable  to  marriage,  gave  quite  a  different  color  to 
the  argument  from  what  he  was  justified  in  doing,  from  any  thing  I 
have  ever  written  or  said.  lie  endeavored  to  make  it  appear,  no 
doubt  from  previous  misconceptions  in  his  mind,  that  I  intended  to 
encourage  prostitution,  as  it  is  now  understood  and  practised,  in  gene- 
ral throughout  society. 

Why,  my  friends,  it  is  the  infraction  of  this  veiy  law  of  our  nature, 
that  has  produced  all  the  vices  and  evils  attendant  upon  prostitution. 
It  is  the  infraction  of  this  law  that  has  produced  a  vicious  and  most 
degrarling  connexion  between  the  sexes  unavoidable  over  the  \vorld. 
I  wish  to  withdraic  all  the  causes  which  render  prostitution  necessary 
and  unavoidable,  and  to  propose  the  means  by  which  a  society  may 
\^e  formed,  in  which  chastity  alone  shall  be  known.  Let  mo  hear 
no  more,  therefore^  from  any  quarter,  of  the  vulgar  jargon  that  I  ad- 


DEBATE.  189 

vocate  this  law  of  our  nature  from  a  desire  to  increase  the  vice  una. 
misery  which  ihe  infraction  of  this  law  has  made  every  where  to 
abound;  and  when  1  WicU  know  there  are  already  so  many  dreadful 
evils  created  by  prostitution,  as  threaten  to  overwhelm  the  health  and 
happincf^s  of  the  population  of  all  coimtries. 

ISo,  my  trieuds,  1  wouhl  not  hu.ve  travelled  to  and  fro.  sacrificiiio; 
uiy  ease,  expending  my  substance,  exposing  my  health  and  risking 
my  lite,  were  it  not  with  the  intention  of  improving,  and  highly  im- 
proving too,  the  whole  condition  of  man?  What  motive,  short  of 
thi?,  could  ha\c  induced  me  to  adopt  the  course  which  I  have  so  long 
pursued,  or  to  persevere  in  that  course?  Therefore,  my  friends, 
listen  no  more  to  such  mistaken  noCtons  relative  to  my  views  and  in- 
ventions on  this  inost  important  subject.  Such  misrepresentations, 
derived  from  the  ignorant  multitude,  are  unworthy  of  repetition  by 
Mr.  Campbell;  unworthy  of  the  cause  he  supports,  and  of  the  magni- 
tude of  the  interests  which  we  have  met  to  discuss.  This  law  of  our 
nature,  when  it  shall  be  understood  and  properly  applied  to  practice, 
will  put  an  end  to  the  cause  which  renders  prostitution,  under  your 
present  errors,  nnavoidable. 

The  eighth  law  of  our  nature  is:  "That  each  individual  is  so 
created  that  the  sensations  made  ijpon  his  organization,  although 
pleasant  and  delightful  at  their  commencement,  and  for  some  dura- 
tion, generally  become,  when  continued  beyond  a  certain  period 
without  change,  disagreeable  and  painful.  And  when  a  too  rapid 
change  of  sensations  is  made  on  his  organization,  it  dissipates, 
weakens  and  otherwise  injures  his  physical,  intellectual  and  moral 
powers  and  enjoyments." 

In  this  law  is  to  be  found  the  foundation  of  all  excellence  in  human 
conduct.  The  desire  of  happiness  is  a  principle  coeval  with  life  and 
the  most- powerful  feeling  to  stimulate  to  action  in  human  nature. 
And  by  this  law  and  the  one  immediately  succeeding  it  (the  ninth)  we 
.shall  discover  that  temperance  in  the  enjoyment  and  exercise  of  all 
our  faculties,  according  to  their  different  degrees  of  strength,  is  that 
habit  by  which  alone  the  highest  point  of  happiness  is  to  be  attained. 

The  tenth  law  is,  that  the  individual  is  made  to  possess  and  acquire 
the  worst  character,  when  his  organization  at  birth  has  been  com- 
pounded of  the  most  inferior  propensities  and  faculties  of  our  com- 
mon nature — and  when  so  organized,  he  has  been  placed  from  birth 
to  death  amidst  the  most  vicious  or  worst  circumstances. 

My  friends,  this  is  one  of  these  laws  that  will  instruct  you,  in  your 
new  art  as  fathers,  as  soon  as  you  begin  to  undertake  the  task — it 
will  show  you  what  you  have  to  do  for  your  infants,  your  children, 
and  your  youth.  It  will  show  you,  that  while  you  permit  them  to  be 
surrounded  with  vicious  circumstances,  they  must  receive  vitiating 
impressions  from  them;  and  that  in  the  formation  of  the  characters  of 
your  children,  such  of  them  as  have  beon  so  unfortunate  as  to  recei-ve 
a  vicious  organization  ought  to  be  the  objects  of  your  especial  compas- 
sion and  kindness;  and  that  they  have  a  just  and  rational  claim  upon 
you,  for  fourfold  more  care  and  attention  iu  forming  them  in  the  most 


190  DEBATE. 

perfect  mould,  that  such  of  your  children  as  have  been  blessed  With  a 
more  perfect  natural  organization  are  entitled  to  receive  at  your 
hands.  This  law,  my  friends,  hiys  the  fouudsvtion  also  for  inucli  good 
feeling  and  genuine  charity.  In  fact  e  ich  of  these  laws  sjieak  peace 
t )  you  and  all  m^mkind — ihey  all  concur  to  lay  the  found.uions  of 
charity  deeper  and  still  deeper  within  us,  and  to  exterminate  every 
germ  of  aakind  feeling.  They  are,  indeed,  a  perfect  system  of  moral 
laws — and  all  of  them  being  derived  from  the  constitution  of  man,  as 
it  has  been  ascertained  to  be,  will,  when  once  understood,  recognized, 
and  adopted  by  society,  irresistibly  enforce  their  precepts  upon  the 
hearts  and  the  understandings,  and  direct  all  the  actions  of  man, 
'I'hcir  CiToct  will  be  as  certain  u^on  the  individual,  as  are  the  etiects 
of  pliysical  laws  in  the  progress  of  plants  from  the  seed  to  the  fruit, 
and  the  full  formed  tree;  or  in  any  other  l-.ranch  of  vital  economy. 
Now,  my  triends,  under  the  wholesome  and  beneficent  government  of 
these  laws,  you  will  not,  as  at  present,  have  to  grope  your  way  in 
perpetual  and  anxious  luicertainty.  When  you  begin  to  form  the 
character  of  a  human  being  you  may  calculate  upon  the  result,  with 
?he  sanie  undoubting  confidence  which  the  mathematician  feels 
when  he  begins  to  calculate  upon  known  and  certain  data.  If  the 
vvorft:  be  correctly  performed,  there  can  be  no  mistake  in  the  result. 
It  will  be  a  sort  of  moral  Bvlc  of  Three  calculation,  which  might 
perhaps  be  stated  thus:  As  the  organization  oi  the  individual  is  to 
hiii  circwmstances,  so  will  be  the  c/jf/mt;/^?*  compoimded  out  of  both. 

This  change  in  society  will  abrogate  two  thirds  of  our  present 
vocabularv — the  hacknied  phrases-arising  from  onr  deceptive  notions 
o^  free  will,  will  be  exploded;  they  convey  impressions  only  of  error 
to  the  mind — and  in  our  new  and  rational  state  of  existence,  not  a 
single  harsh  epithet,  or  unkind  or  censorious  expression,  in  which 
all  languages  now  abound,  will  receive  admission.  And  why? — 
Because  there  will  be  no  harsh,  malignant,  uncharitable  feelings  to 
be  expressed.  Hatred  and  anger  will  be  unknown,  for  we  shall  have 
peace  within  us,  and  all  will  be  peace  around  us. 

We  come  now,  my  friends,  to  the  eleventh  law  of  our  nature, 
'•That  the  individual  is  made  to  possess  and  acquire  a  medium  char- 
acter, when  his  original  organization  has  been  created  superior,  and 
when  the  circumstances  which  surround  him  from  birth  to  death, 
produce  continual  vicious  and  unfavorable  impressions.  Or,  when 
his  organization  has  been  form.ed  of  inferior  materials,  and  the  cir- 
cumstances in  which  he  has  been  placed  from  birth  to  death,  are  of 
a  character  to  produce  su[)erior  impressions  only.  Or,  when  there 
has  been  some  mixture  of  superior  and  inferior  qualities  in  the 
original  organization,  and  when  it  has  also  been  placed  through  life 
in  varied  circumstances  of  good  and  evil.  This  last  compound  has 
been  hitherto  the  common  lot  of  mankind." 

My  fiiends,  this  eleventh  law  is  a  mirror  to  all  of  you.  You  have 
all  been  forced  to  acquire  this  medium  character.  You  are  none  of 
you  so  bad,  nor  any  of  you  so  good,  as  you  might  have  been  formed 
to  be.     And  why  are  all  of  you  now,  as  well  as  all  Christendom,  vlvA 


DEBATE.  101 

indeed  the  inhabitants  of  every  othiir  jjortion  of  the  globe,  only  of  a 
very  ordinary  medium  character?  It  is  because  of  the  universal 
first  impressions  forced  upon  mankind  in  favor  of  the  doctrines  of 
freewill?  These  impressions,  which  commenced  in  times  beyond 
our  knowledge,  and  have  always  been  the  fruitful  source  of  error 
in  the  thoughts,  feelings  and  actions  of  man,  originated  in  the  dark 
ao-es,  when  science  was  unknown,  when  men  knew  but  few  tacts, 
and  those  few  imperfectly.  These  false  notions  were,  probably, 
received  into  the  human  mind  at  the  time  it  imoibed  its  undoubting 
belief  for  ages,  that  the  earth  was  flat  and  immoveable;  the  sun, 
planets  and  stars  all  being  formed  to  be  attendants  on  this  glo^e  for 
the  use  of  man. 

Time,  however,  advanced;  science  dawned  upon  the  Avorld  in 
defiance  of  monkish  ignorance,  and  printing  was  discovered.  Facts 
began  to  be  investigated,  real  knowledge  in  consequence  to  be  intro- 
duced, and  to  escape  by  little  and  little  among  the  multitude. 

Thus  commenced  an  opposition  to  religious  ignorance,  and  it  ad- 
vanced against  the  efforts  of  the  Pi-iesthood,  aided  even  by  the  inqui- 
sition. Within  the  last  two  or  three  hundred  years,  knowledge  has 
been  disseminated  in  an  extraordinary  manner  by  the  art  of  printing. 
This  inestimable  art  has  preserved  to  us  so  many  important  facts, 
derived  from  the  experience  of  former  times,  that  they  serve  in  part 
to  counteract  the  vicious  circumstances  which  have  been  generated 
by  the  doctrine  of  free  will,  and  all  the  religious  notions  founded  on 
it.  It  is  the  knowledge  derived  from  recorded  experience,  and  the 
errors  generated  by  the  notion  of  free  will,  combatting  and  counter- 
acting each  other,  that  has  placed  you  in  your  present  medium  scale 
of  character. 

It  is  the  religions  over  the  earth,  emanating  directly  from  the  un- 
substantial notions  derived  from  the  doctrines  of  free  will,  and  their 
necessary  consequences  in  forming  the  feelings,  thoughts  and  actions 
of  men,  that  has  formed  the  present  medium  character  of  the  inhabi- 
tants of  the  civilized  world. 

And  so  long  as  these  free  will  notions  can  be  taught  and  received 
in  opposition  to  the  daily  increasing  lights  of  experience,  showmg 
how  the  character  of  every  individual  is  formed  Jbr  him,  you  will 
remain  in  your  present  medium  condition,  and  the  inhabitants  of  the 
world  will  receive  the  same  inferior  character  that  those  errors  have 
hitherto  impressed  upon  them.  But  I  must  proceed  to  the  12th  and 
last  revealed  law  of  our  nature;  revealed  by  facts  alike  to  all  nations 
and  people,  namely :  "That  the  individual  is  made  the  most  superior 
of  his  species,  when  his  original  organization  has  been  compounded 
of  the  best  proportions,  of  the  best  ingredients  of  which  human 
nature  is  formed,  and  when  the  circumstances  wliich  surround  him 
from  his  birth  to  death,  are  of  a  choracter  to  produce  only  superior 
impressions,  or  in  other  words,  when  the  circumstances  or  laws, 
institutions  and  customs  in  which  he  is  placed,  are  all  in  unison  with 
hi?  nature.*' 

My  friends,  if  in  any  past  times  as  much  had  been  done  for  human 


192  DEBATE. 

nature,  as  you  have  witnessed  this  day,  in  the  free  and  open  discus,.  . 
sion  i)i  whiijh  we  have  Leon  engaged,  we  should  not  now  have  to 
lament  the  igncriM>ce  in  ^vhi;•h  we  have  all  been  kept  by  the  accu-  : 
mulilion  of  Vicious  circamstances,   ''^  which  we  and  all  mankind  '-. 
have  been  surrounded  irom  birth;  but  upun  this  part  of  the  subject  it 
is  now  too  late  to  enter  into  detail.     Take,  however,  into  your  con- 
sideration, f".r  a  mument,  the  'irjportance  of  the  three  last  laws,  and 
more  '>articulnrly  of  this  12'h  law.     In  ihis  you  will  discover  the 
ceriain,  the  infa'UMe  process  by   vvh; -h  the  most  is  to  be  made  of 
human  nature  that  can   oe  made  of  it,  by  men  of  one  generation 
acting  upon  the  children  of  the  rising  generation. 

We  cannot,  as  I  have  explained  to  you,  jTiake  an  immediate  change 
upon  ihe  exis'ing  organizatioi  of  the  infants  of  our  race;  though  I 
have  no  doubt  that  the  tirnf*.  will  come,  when  very  great  improve- 
ments will  be  made  in  the  organization  at  birth.  In  the  present  state 
of  ignorance,  and  consequent  prejudice,  in  which  we  are  upon  this 
subject,  we  must  turn  our  atteu'ion  only  to  those  circumstances  upon 
which  the  knowledge  of  the  influence  of  circumstances  will  enable 
us  to  act.  It  has  been  well  observed  by  one  of  our  learned  moderar 
tors,  upon  another  occasion,  in  writing  upon  my  views,  that  he  did 
not  well  understand  how  human  nature  could  be  the  creature  of  cir- 
cumstances, and  yet  have  the  power  to  direct  them.  It  was  an  in- 
telligent view  of  the  subject.  The  difliculty  is  to  be  explained,  and 
overcome  like  all  other  difficulties  when  they  occur,  by  proceeding 
in  our  investigations  mtil  the  whole  truth  is  discovered.  By  this 
process  it  becomes  evident,  that  until  we  ascertain  the  fact  that  we 
are  the  creatures  of  circumstances,  we  are  without  the  knowledge 
requisite  to  give  us  power  to  remove,  replace,  re-arrangie,  and  control 
them.  And  as  soon  as  the  knowledge  of  this  fict  is  fully  developed, 
it  becomes  itself  a  new  circumstance,  by  which  the  existing  adults 
may  do  more  for  the  rising  generations,  than  has  been  yet  done  for 
man  through  all  past  ^^.ges.  This,  my  friends,  is 'therefore  the  first, 
pre-eminently  the  first  of  sciences;  it  is  one  of  the  very  highest  order 
that  the  human  mind  can  conceive.  It  is  that  science,  by  which,  in 
due  time,  the  men  of  one  generation  shall  be  enabled  so  far  to  im- 
prove the  original  organization  at  birth;  the  disposition,  habits, 
manners,  thoughts,  feelings,  and  conduct,  after  lnrth,of  the  succeed- 
ing generation,  that  the  former  shall  become  to  the  latter  as  creators. 
For  they  will  be,  through  this  new  knowledge,  enabled  to  give  to  the 
new  man  such  superior  faculties,  thoughts,  feelitigs,  and  dispositions, 
Uiat  it  will  appear  to  be  a  re-creation;  a  regeneration;  anew  birth; 
a  new  life;  a  resurrection  from  the  corruptions  and  abominations  of 
the  present  irrational  existence,  into  a  state  of  peace,  knowledge  and 
j(»V  unspeakable!  It  is  therefore  .a  science  so  deeply  intsrestiiig  to 
all,  that  all,  without  delay,  should  be  carefully  taught  it  from  the 
first  dawning  of  their  reason.  And  it  is  moreover  a  science  so  con- 
genial to  all  tlie  principles  of  nature,  and  the  facts  which  exist  around 
us,  and  through  all  nature,  that  little  children  may  very  easily  and 
very  early  be  instructed  in  it. 


DEBATE.  193 

!  perceive  my  hour  is  about  to  expire,  and  it  is  come  when  I  have 
\iist  entered  upon  the  most  interesting  part  of  the  discussion ;  but  I 
submit  to  the  wishes  and  convenience  of  others,  and  therefore,  after 
I  sit  down,  I  shall  not  trespass  on  your  time,  unless  it  be  fur  the 
sake  of  some  explanation.  , 

But  I  cannot  take  leave  of  you  without  expressing  a  strong  sense 
fif  obligation  to  those  gentlemen,  who  compose  the  Cornmittee,  tor 
making  the  preliminru^  ar)angements  for  this  discussion,-  also  to 
those  gentlemen  who  have  taken  the  trouble  to  attend  to  all  the  sub- 
sequent  arransements,  and  especially  to  the  Trustees  of  this  build- 
ing, who  with'great  urbanity,  after  one  churcii  was  refused  to  the 
Committee  who  applied  for  it,'  conceded  to  them  the  use  of  this  for  our 
purpose.  And  I  am  much  indebted  to  all  who  have  attended  here 
during  thediscussion,  for  the  extreme  go(xl  order  wliich  has  prevailed, 
and  the  remarkable  good  temper  with  which  you  have  received  those 
strong,  and,  in  many  cases,  highly  exciting  truths  to  Christians, 
which  I  deem  it  my  duty,  with  reference  to  future  conserpiences,  to 
place  before  you.  "l  do  not  believe  that  on  this  account  I  can  ever 
forget  Cincinnati.  It  is  true,  I  once  prophesied  her  depopulation, 
not" because  I  considered  her  anv  worse  than  other  populous  places, 
or  a  second  Sodom  and  Gromorrah,  for  your  conduct  on  this  oceasioji, 
proves  the  reverse.  I  was,  it  seems,  mistaken,  as  to  the  precise  time ; 
having  been  mis!ed  at  that  period  by  the  enthusiasm  expressed  by 
so  many  of  its  inhabitants  in  favor  of  principles  whiclij  to  my  pecu- 
niary loss,  I  afterwards  discovered  they  so  little  understood,  I  was 
so  well  aware  thf-n,  as  I  am  now,  that  the  inhabitants  of  a  new  and 
uneducated  country,  as  this  was  at  that  time,  were  of  necessity  far 
more  powerfully  influencod  by  immediate  impressions,  that  by  ex- 
tended and  deep  reflections.  As  surely,  however,  as  these  twelve 
fundamental  laws  are  derived  from  f  icts  which  change  not,  so  sure- 
ly will  the  dispersion  of  the  inhabitants  of  all  large  cities  take  place. 
You  will  through  this  new  knowledge  discover,  ere  long,  that  a  largo 
city  is  a  collection  of  many  injuries  and  vicious  circumstances;  too 
unfavorable  to  the  highest  happiness  that  human  nature  is  capable  ol 
attaining,  to  be  much  longer  allowed  to  remain.  You  cannot,  under 
any 'arrangement,  in  populous  cities,  enjoy,  in  anv  perfection,  the 
many  important  advantages,  which  are  inseparable  from  tlie  country, 
properly  cultivated  and  well  laid  out  for  convenience,  beauty  and 
pleasure,  and  to  have  at  the  same  time,  a  full  share  of  the  best  soci- 
ety. These  essential  requisitions  to  the  enjoyment  of  life,  cannot 
be  obtained  by  a  single  human  being  within  a  large  city,  or  in  a 
single  family,  or  among  a  few  families  in  the  country,  while  it  is 
practicable  to  form  an  association  of  such  numbers  and  character, 
as  wdicn  properly  arranged  and  constituted,  will  possess  and  enjoy 
nil  the  advantages  of  city  and  country,  without  any  of  the  numerous 
inconvcniencies,  disadvantages  or  evils  of  either.  It  was  a  mistake 
of  my  friend,  Mr.  C.  for  whom  after  all  our  hard  and  sliarp  wordy 
battles,  I  am  obliged  to  have  the  kindest  feelings  on  account  of  his 
honesty  and  liberality,  to  supoose  that  my  ideas  of  a-  social  syttcm 
VOL..  IIo  17 


194  DEBATE. 

were  derived  from  the  Sl»?.king  Quakers,  Moravians,  or  any  other 
existing  prototype.  My  ideas  upon  this  subject  proceeded  from  a 
different  source.  At  the  time  the  embryo  of  these  ideas  first  pre- 
sented itself  to  my  mind,  I  was  unconscious  that  there  was  a  single 
community  living  wholly  upon  public  property,  in  existence.  The 
first  mature  thoughts  upon  this  subject  were  suggested  to  mc  by  a 
profound  consideration  of  the  laws  of  our  nature,  and  the  effects  which 
they  were  calculated  to  produce  in  practice,  with  the  actual  condition 
of  mankind;  I  perceived  that  man  existed  in  all  conditions  from  a  state 
single  and  detrimental  solitude  through  all  stages  of  increasing 
numbers,  up  to  a  congregated  mass,  as  in  the  capital  of  China,  of 
two  millions  of  human  beings  of  all  ages;  but  {  did  not  then  know 
that  there  was  a  number  between  iheseextremes,  which,  under  proper 
management,  would  give  the  greatest  amount  of  happiness  that  man 
could  enjoy.  The  discovery  of  this  happy  number  and  arrangement, 
is  the  first  problem  to  be  demonstrated  in  the  science  of  political 
economy;  and  until  these  points  shall  be  established  upon  rational 
principles,  and  derived  from  facts  and  experience,  little  of  the  science 
"f  political  economy,  as  a  science,  can  be  known.  These  points  are 
;he  data  on  which  alone  the  science  can  take  its  rise,  and  without  a 
knowledge  of  which  no  such  science  can  be  formed.  The  difficulty 
which  presented  itself  to  me  at  the  outset  of  studying  political  econ- 
omy, was  to  discover  these  data.  Books  written  by  speculative  men 
in  their  closets,  I  soon  ascertained  could  give  m,e  no  information 
upon  the  subject  I  had  afterwards  an  opportunity  of  observing  the 
efiects  of  a  gradual  increasing  population,  from  a  few  families  until 
they  amounted  to  about  twenty-five  hundred  souls,  and  then  I  dis- 
covered that  the  true  minimum  and  maximum  had  been  passed.  It 
was  thus  I  was  enai)led  by  experience  to  ascertain  what  was  the 
extent  of  numbers,  between  which,  a  population  could  be  arranged 
and  congregated  together,  to  give  to  each  individual  the  greatest 
amount  of  advantages  with  the  fewest  inconveniencies.  I  am  now 
convinced  from  this  experience  and  from  a  very  extensive  and  care- 
ful investigation  of  the  business  and  concerns  of  human  life,  taking 
also  into  consideration  the  ascertained  fixed  laws  of  human  nature, 
that  the  best  medium  number,  ranges  between  eight  hundred  and 
twelve  hundred,  and  that  all  associations  of  men,  when  they  become 
-rational,  will  be  composed  of  congregations  never  descending  below 
five  hundred,  nor  ascending  above  two  thousand. 

These  were  the  diets,  principles  and  considerations  whence  my 
ideas  of  the  social  communities  originated,  and  these  are  the  causes 
which  have  impelled  me  so  strongly  to  a^lvocate  them  upon  former 
as  well  as  upon  the  present  occasion — they  were  not,  therefore, 
derived  from  any  of  the  prototypes  or  contracted  views  and  sources 
whence  ?rlr.  C.  apprehends  them  to  have  originated.  And  it  is  from 
these  sources,  such  as  I  have  now  explained  them,  that  I  predicated 
the  depopidation  of  Cincinnati,  that  I  still  confidently  anticipate  a 
chani^e  in  society  from  large  and  populous  cities,  and  single  families, 
to  such  associations,  as  will  give  to  each  individual  the  greatest 
p,dvantages.  with  the  fewest  inconveniencies. 


DEBATE.  195' 

I  shall  merely  say,  in  conclusion,  that  the  social  system,  as  it  ex- 
ists in  my  mind,  is  an  arrangement  of  society,  founded  on  the  most 
opposite  principles,  except  in  unity  of  labour  and  property,  to  the 
Shakers,  Moravians,  and  old  Harraonitep,  that  can  well  be  imagined. 
These  are  all  founded  on  the  ignorance  and  subjugation  of  the  mass 
under  a  few  intelligent  privileged  leaders — but  whic/h,  neverthelesF, 
produce  much  com.fort,  peace  and  quiet  happiness  among  that  mass. 
They  still,  however,  retain  several  of  the  practical  errors,  emanat- 
ing from  free-will  doctrine?,  and  frequently  sufler  changes  and 
evils  in  consequence;  and  while  those  errors  arc  retained,  evils  will 
continually  occur,  and  there  will  be  no  stability  among  them.  The 
social  system  Avhich  I  contemplate,  is  founded  upon  other  principles, 
so  different  in  character,  that  each  child  will  receive  from  infancy 
to  maturity  the  best  training,  education,  ^indr  instruction,  that  can  be 
given  to  it.  There  will  be  no  inequality  of  rank  or  condition,  except 
what  age  and  experience  necessarily  ])roduce;  and  these  of  course 
in  due  time,  all  will  equally  enjoy.  And  the  code  of  laws,  founded 
on  the  laws  of  our  nature,  will,  under  the  administration,  explained 
in  the  second  part  of  this  work,  equally  direct  and  govern  all,  from 
the  youngest  to  the  ii^ost  advanced  in  age  and  privileges  attendant 
thereon .  , 

Time  does  not  permit  me  to  add  more>  I  therefore  take  my 
leave  with  the  best  feelings  towards  you  all,  wishing  you  health, 
continued  prosperity,  and  the  benefit  of  these  anticipated  improve- 
ments for  your  children.* 

Mr.  Campbell  rises. 

Mr.  Owen,  in  his  last  address,  has  given  in  his  cv/n  experience, 
a  refutation  of  his  whole  system.  He  has  affirmed,  that  the  circum- 
stances which  surrounded  him  did  not  first  originate  the  idea  of  the 
social  system.  If  so,  then  circumstances  have  not  an  absolute 
control  over  men.  If  Mr.  Owen,  in  defiance  of  the  power  of  circum- 
stances, did,  out  of  the  rubbish  of  six  thousand  years,  dig  up  the 
twelve  gems,  and  originate  the  social  system,  why  may  not  millions 
cf  as  bright  geniuses  arise,  superior  to  the  circumstances  that  sur- 
round them,  and  originate  new  ideas  and  discover  new  laws,  sub- 
versive of  all  former  lights,  knowledge,  and  experience?  But  how 
Mr.  Owen  may  reconcile  what  he  now  said  concerning  the  origina- 
tion of  the  social  system,  and  that  spoken  on  a  form.er  occasion,  I 
pause  not  now  to  inquire. 

This  assembly  is  now  witness  that  I  sat  down,  that  Mr.  Owen 
might  defend  his  sixth  law,  if  he  could;  and  that  he  did  not  make  a 
single  effort.  'Tis  true,  indeed,  he  called  upon  me  to  produce  some 
case,  as  an  example,  where  belief  depended  upon  volition.  lie  said 
I  could  not  give  any.     He  might,  with  a  regard  to  truth,  have  said, 

•Mr.  Owen?s  speeches,  delivered  on  Monday  and  Tuesday,  are  not  printed 
from  the  Stenographer's  Report,  but  from  Mr.  Owen's  own  publication  of  them. 
As  they  are  somewhat  improved  in  his  publication,  1  preferred  givini?  them  in 
the  best  possible  form.     This  will  explain  the  words  enclosed  in  brackets. 


UIO  DEBATE. 

I  did  /jo/ give  any;  but  unless  he  knew  my  thoughts  I  cannot  sec  on 
uhat  grounds  he  could  sav,  I  could  not  give  any.     \Vc  will,  however, 

uy. 

There  was  one  Col.  ^Iiarji,  of  Frankfort,  Kentucky,  that  was 
some  time  since  assuf^siiuitcil  by  one  Jeremiah  O.  Bcaucham|).  For 
Sk>iiic  time  no  persiMi  know  who  (lie  perpetrator  of  this  toulest  of  deeds 
Mas.  ISo  person  as  yet  Ixlitred  that  JonMniah  O.  Beauchamp  was 
tlie  assassin.  But  indignation,  duty,  interest,  and  curiosity,  put  all 
upon  the  inquiry.  lOvery  one  is  resolved,  determines,  or,  if  you 
please,  puts  torth  a  volition,  or  wills  to  search  for  evidences  to  pro- 
duce faith.  Ev(My  trace,  e\ery  \\hisper,  and  every  circumstance, 
arc  explored,  until  a  chain  of  evidence,  so  powerful,  and  so  minute, 
is  accumulated  as  authorizes  a  jury,  under  the  most  solemn  sanc- 
tions of  law-  and  relioiv>n,  to  Uring  in  a  verdict  of  guilty.  Every 
i.ei"son,  heiv,  helieved  that  Joreuiiah  O.  Beauchamp  was  the  assassin. 
Now  the  question  is,  Jlud  not  ilic  roIitJon  or  ddcnninatioii  of  many 
iiuUridimls,  in  tiiis  i"as'>,  .s-dhic  injliiciicc  upon  their  beliefs;  or,  in 
othor  words,  did  not  lUe  obtaining  of  the  evidences,  iK^ccssary  to 
conviction,  dt'pind  uj'on  the  rolifiosuf  of  those  concerned  in  tracing 
up  the  matter?  I  hope  Mr.  Owen  will  no  niore  assert  ''That  our 
faith,  in  no^asc,  depends  upon  owr  volitions." 

But  am  I  not  warraadtl  ia  saying,  that  Mr.  Owen  has  closed  this 
discussion  without  even  an  attempt  to  jjrove  _/o//r  (>t"  his  positions? 
He  had  /fee  independent  positions.  Now  to  prove  tln^tse^/iVc,  requiretl 
a  special  induction  of  reasons,  arguments,  and  pnH">fs,  with  a  direct 
bearing  upon  each  of  them;  but  this  has  iwt  been  attempted. — 
He  relied  upon  the  repetition  of  his  twelve  laws,  and  upon  his  com- 
ments upon  the  same  twelve,  to  prove  the  whole  iive;  as  if  identical 
propositions.  This  may  pass  for  logic,  among  sceptics;  but  cannot, 
among  christians. 

But,  as  night  with  its  sable  wings,  is  fast  embracing  us,  I  must 
hasten.  I  had  intended  to  have  presented  you  with  a  con-ect  and 
concentrated  view  of  the  whole  of  my  arguments;  but  this  would 
occupy  too  nuich  time.  1  can  only,  therefore,  w  ith  any  regartl  to 
your  patience,  and  circumstances,  just  state  the  principal  tojiics 
from  which  we  argued  the  Divine  authority  of  our  holy  religion. 

Finding,  as  I  s<.H)n  did,  after  our  conuueucement,  that  INlr.  Owen 
had  no  idea  of  adducing  any  logical  pn>of  *>f  his  propositions,  but 
that  he  was  about  to  indulge  in  a  latitude  of  declamation  on  his 
social  system,  and  other  matters  and  things  having  no  logical  con- 
nexion with  the  points  at  issue,  and  al'ler  various  fruitless  ctTorts, 
on  my  part,  and  on  that  of  the  Board  of  Moderatoi-s,  to  draw  his 
attention  to  the  real  merits  of  the  discussion.  I  proceeded  to  examine 
the  ancient  and  modtM-n  systems  of  sceptiscism,  for  the  purpose  of 
proving  this  important  point;  that,  so  soon  as  men,  called  philoso- 
phers, sages,  or  what  you  please,  rejected  revelation,  and  embarked  on 
boaiil  of  their  own  reason,  they  were,  to  a  man,  shipwrecked.  Not 
one  of  them  ever  reached  a  safe  haven,  and  such  of  them  as  were 
not  wrecked  upon  some  latent  rock,  foundered  at  sea.j    Notliing 


DEBATE.  107 

but  contriuUction  amonn;  themselves;  now  mv'storic?,  and  unicrrsal 
doubt  attended  their  propross.  And  in  i'aef,  tlie  most  irratioiuil  and 
absurd  opinions  uniibnnly  forced  themselves  into  their  minils,  so 
soon  as  they  had  emptied  themselves  of  all  biblical  ideas. 

Mr.  Owen  told  us  that  wc  must  huvc  a  separate  religion  for  each 
individual,  because  of  the  difference  in  human  organization,  not 
seeing,  that  upon  the  same  principles,  he  nuist  have  a  ditforent  social 
system  for  each  individual,  and  that  no  two  sceptics  who  i\ad  ever 
written,  agreed  upon  any  one  si/ntan  of  doubting.  Even  Mr.  Owen 
himself,  has  made  a  new  system,  or  at  least  has  new  modilied  sev- 
eral old  ones,  to  please  himself.  Thus  wc  have  seen  the  intellec- 
tual aberrations,  and  the  moral  tendencies  of  all  the  systems  vl' 
doubting.  As  I  presmne  the  new  sects  in  Christendom,  will,  by 
their  rapid  incri>ase  and  geometrical  progression,  soon  fritter  them- 
selves down  to  nothing;  in  other  ternis,  the  m>dtiplication  of  i.v/H.v, 
will  make  them  all  of  none  elfect,  and  tc;uh  all  christians  the  ne- 
cessity of  making  facts,  and  not  oputioii.\-,  the  basis  of  all  church 
union;  so  the  impossibility  of  any  two  sccpti«-s  projecting  any  thing 
like  a  system  in  which  they  can  agree,  has  made  it  a  forlorn  hope 
for  sceptics  ever  to  rise  higher  than  to  a  system  of  doubting. 

After  cari-ying  the  war  into  the  enemies  country  and  exploring 
the  weakness  of  his  fortresses,  atid  the  |)o\tMty  nf  his  resourciis,  our 
next  object  was  to  erect  an  impassable  wall  between  his  dominions 
and  ours,  by  showing,  p/iilo.soji/tUudh/,  that  man  could  never  havo 
invented  any  religion,  not  even  the  most  rude;  that  all  thes(>  were 
mere  corruption.s;  not  Inventions  of  the  ancient  nations.  That  in 
truth,  thcMuost  burbaroiis  superstitions  upon  the  earth,  have  in  them 
.supcrnutural  ideas,  which  no  mere  man  ever  could  have  originated. 
In  one  sentence,  I  think,  we  may  say,  it  was  proved,  that  it  is 
as  far  beyond  our  intellectual  powers  to  originate  a  religion  of  any 
sort,  as  it  is  beyond  our  physical  powers  to  create!  out  of  n<tthing  a 
stone,  or  a  tnie.  Our  third  item,  or  distinct  chapter  of  arguments, 
was  the  establishment  of  the  Divine  Legation  of  Moses,  atui  the 
certain  Divine  origin  of  the  Jews  religion,  proved  by  all  the  criteria 
of  Leslie  which  establish  the  truth  of  luicieiit  ficts,  from  (he  sym- 
bols of  that  religion,  and  the  archives  of  all  the  ancient  nations  ol 
the  world.  Our  Fourth  chapter  contaiiu;d  the  historic  evidences  of 
the  christian  religion;  our  fifth  the  prophetic  annunciations  of  bt)th 
testaments;  the  sixth  the  genius  and  tendency  of  the  christi!\n 
religion;  luid  tha  sene nth  the  social  system.  'J'hese  were  the  great 
chajjters  of  this  di.scussion;  though  much  mcommoded,  disturbed, 
and  broken  in  upon,  by  the  obliquity  of  Mr.  Owen's  cours-^.  Still, 
I  flatter  myself,  when  the  whole  is  com|)ri/.ed  together  in  one  vojumo 
it  will  prove  at  least  that  no  christian  has  any  reason  to  blush,  or 
be  ashamed  of  the  foundation  of  his  hope,  or  of  his  religion.  Nay, 
more;  that  the  christian  religion  is  most  certainly  the  institution  of 
him  who  built  the  universe,  and  gave  to  man  his  dominion  over  (lie 
animal,  the  vegetable,  and  mineral  kingdoms.     That  it  is  as  clearly 

VOL.    J  I.  17  f: 


U;S  DEBATE. 

tlis  work  of  an  infinite  understanding  as  tlie  sun  is  the  -.vork  of  an 
aLniT;!ity  hand. 

Before  closing  this  my  last  address  to  you,  my  respected  auditr.r?, 
I  beg  leave  to  read  you  two  extracts  from  my  Christian  Baptist, 
V>1.  5.,  page  257.  These  remarks  though  written  a  year  ag';,  seem 
t>  niG  everv  way  suited  to  the  present  occasion.  The  first  is  titled 
tli  i  Triumphs  of  Sccj^ticism.  The  second  the  Triuinphs  of  Christi- 
a.dty. 

THE  TRIUMPHS  OF  SCEPTICISM. 

When  scepticism  triumphs  in  any  heart,  the  hope  of  immortality  is 
bnished.  It  crowns  the  tyrant  Death  forever  on  his  throne,  and 
s  vils  the  conquests  of  the  grave  over  the  whole  human  race.  It 
wraps  the  tomb  in  eternal  darkness,  and  suflfers  not  one  particle  cf 
tac  remains  of  the  great,  the  wise,  and  the  good  of  all  age?,  to  sec 
the  light  of  eternity;  but  consigns,  by  an  irreversible  doom,  all  that 
v/is  admired,  loved,  and  revered  in  man,  to  perpetual  annihilation.  It 
i  lontifies  human  existence  with  the  vilest  reptile,  and  levels  man  to 
tiie  grade  of  the  meanest  v.eed,  whose  utility  is  yet  undiscovered 
riaii's  origin  and  his  destiny  are  to  its  ken  alike  fortuitous,  unimpor- 
tant, and  uninteresting.  Ilaving  robbed  him  of  every  thing  which 
could  make  him  dear  to  himself  and  proud  of  his  existence,  it  murder?* 
all  his  hopes  of  future  being  and  future  bliss.  It  cuts  the  calle  and 
cists  away  the  golden  anchor;  it  sets  man  adrift  on  the  mighty,  un- 
f.^thomable,  and  unexplored  ocean  of  uncertainty,  to  become  the  spurt 
of  the  wind  and  waves  of  animal  passion  and  appetite;  until,  at  last, 
ii  some  tremendous  gast,  "lie  sinks  to  everlasting  ruin."  Say,  tln^r, 
proud  reasoner,  of  what  utility  is  your  philosophy  ?    What  your  bonst  ? 

You  boast  that  you  have  made  man  ignorant  of  his. origin  and  a 
stranger  to  himself.  You  boast  that  you  have  deprived  him  of  any 
rsjal  superiority  over  the  bee,  the  bat,  or  the  beaver;  that  you  hav«j 
di zested  him  of  the  highest  inducements  to  a  virtuous  life  bv  taking 
a.vay  the  knowledge  of  God  and  the  hope  of  heaven.  You  boast 
ti^.at  you  have  made  Death  triumpiiant,  not  only  over  the  body,  but 
the  intellectual  dignity  of  man:  and  that  you  have  buried  bis  soul 
a^d  body  in  the  grave  of  an  eternal  sleep,  never  to  see  the  light  ot 
life  again!  O  Scepticism!  is  this  thy  philosophy — is  this  thy  boasted 
victory  over  the  Bible!  And  for  this  extinguishment  of  light  and 
li'e  eternal,  what  dost  thou  teach  and  what  bestow!  Thou  teachest 
us  to  live  according  to  our  appetite.-,  and  dost  promise  us  that  in  thy 
Millennium  man  shall  live  in  a  Paradise  of  colonies,  almost  as  indus 
trious,  as  independent,  arid  as  social  as  the  bees.  Well  then  dost 
thou  preach  with  xeal,  and  exert  tiiy  energies;  fjr  thy  heaven  is 
worthy  of  thy  eff -rts,  and  the  pp.ritv  of  thy  life  is  just  adapted  to  the 
high  hopes  of  eternal  annihilation! 

THB  TRIUMPHS  OF  OHRISTrANlTV. 

A  true  believer  and  practitioner  of  the  christian  religion,  is  com- 
pi(^tely  and  perfectly  divested  of  a  guilty  conscience,  and  the  conse- 
qiont  fear  of  death.  The  very  end  and  intention  of  God's  being 
laaalfest  in  the  flesh,  in  the  person  of  Jesus  our  Saviour,  was  to  de 


DEBATE.  199 

liver  them,  "'.vho,  through  fear  of  death,  were  all  their  lifetime  subject 
to  slavery."  Jesus  has  done  this.  He  has  abolished  death,  and  broi.-ght 
Ufa  and  immortality  to  light.  He  has  given  strength  to  his  disciples 
t  )  vanquish  death,  and  make  them  triumph  over  the  grave;  so  that  a 
living  or  a  dying  christian  can  with  truth  say,  "O  Death,  where  now 
thy  sting!  O  Grave,  where  now  thy  \ictory!"  He  conquered  both, 
and  by  faith  in  him  we  conquer  both.  This  is  the  greatest  victory 
ever  was  obtained.  To  see  a  christian  conquer  him  who  had  for  ages 
conquered  all,  is  the  sublimest  scene  ever  witnessed  by  human  eyes. 
And  this  may  be  seen  as  often  as  we  see  a  true  christian  die.  I  know 
lliat  a  perverted  system  of  Christianity  inspires  its  votaries  with  the 
f:;ar  of  death,  because  it  makes  doubts  and  fears  christian  virtues. 
Hut  this  religion  is  not  of  God.  His  Son  died  that  we  might  not  fear 
to  die;  and  he  went  down  to  the  grave  to  show  us  the  path  up  to  life 
again,  and  thus  to  make  us  victorious  over  the  king  of  tyrants,  and 
the  tyrant  over  kings.  They  understand  not  his  religion,  who  are 
not  triumphant  over  those  guilty  fears.  The  guilty  only  can  fear, 
an:l  the  guilty  are  not  acquainted  with  the  character,  mission,  and 
achievements  of  Jesus  our  Life.  No  one  taught  of  God  can  fear 
these  horrors  of  the  wicked.  Jesus  Christ  made  no  covenant  with 
Death;  he  signed  no  articles  of  capitulation  with  the  horrible  de- 
stroyer. He  took  his  armor  away;  he  bound  him  in  an  invincible 
chain,  and  taught  him  only  to  open  the  door  of  immortality  to  all  his 
friends. 

,  A  christian,  then,  must  triumph  and  always  rejoice.  Our  gloomy 
v^vstems  say.  Rejoice  not  always,  but  afflict  your  souls:  whereas  the 
Apostles  say,  Rejoice  in  the  Lord  always ;  and  again  we  say.  Rejoice. 
The  gospel  as  denned  by  the  angels  of  Gnd,  is,  glad  tidings  of 
GREAT  jov;  and  who  can  believe  gi.ad  tidings  of  great  joy,  and 
not  rejoice?  Deists,  Atheists,  and  the  whole  host  of  Sceptics  may 
(Jouht,  for  this  is  their  vvhole  system;  the  wicked,  the  guilty,  and  the 
\iie  mayftar,  for  this  is  the  natural  issue  of  their  lives;  but  how  a 
a  clirislian,  knowing  the  Lord,  believing  the  promises,  and  confiding 
in  the  achievements  of  the  Saviour,  can  doubt  or  fear  as  respects 
death  or  the  grave,  is  inconceivable.  Thanks  be  to  God  who  gives 
us  the  victory ! 

Some  persons  may  doubt  whether  they  are  christians;  and  some 
may  fear  the  pain  of  dying  as  they  would  the  toothache,  or  a  dislo- 
cated joint;  but  that  a  christian  should  fear  either  death  or  the  grave, 
isoutof  character  altogether.  For  this  is  the  very  drift,  scope,  and 
end  of  his  religion.  They  who  are  under  the  influence  of  such  fears 
and  doubts,  have  much  reason  to  fear  and  doubt  whether  ever  they 
have  known  or  believed  the  truth,  the  gospel  of  salvation.  But  a 
christian  in  fact,  or  one  who  deserves  the  name,  is  made  to  rejoice 
and  triumph  in  the  prospects  of  death  and  the  grave.  And  wh}  ? 
Because  his  Lord  has  gone  before  him — because  his  rest,  his  heme, 
his  eternal  friends  and  associates,  his  heaven,  his  God,  all  his  joys  are 
lievond  the  grave.  Not  to  knov/  this,  is  to  be  ignorant  of  the  favor  of 
God ;  not  to  believe  this,  is  to  doubt  the  philanthropy  cf  God ;  not  to 


200  DEBATE. 

rejoice  in  this,  is  to  reject  the  gospel,  and  to  judge  ourselves  unworthy 
of  eternal  life.  But  the  christian  religion  is  not  to  be  reproached 
because  of  the  ignorance  or  unbelief  of  those  who  profess  it.  All 
rivers  do  not  more  naturally  run  down  the  declivities  and  wind  their 
courses  to  the  ocean,  than  the  christian  religion  leads  its  followers  to 
the  sure,  and  certain,  and  triumphant  hopes  of  immortality. 

Before  we  dismiss  this  assembly  I  beg  leave  to  express  my  sensi- 
bility, my  admiration  of  the  marked  and  courteous  attention  which 
has  been  paid  by  this  community  to  this  discussion.  I  must  again 
repeat  that  I  have  never  seen  any  assembly  convened  upon  any 
occasion  which  has  all  through  exhibited  the  same  good  order,  the 
same  complaisant  behaviour,  and  the  same  unremitted  attention. 
I  feel  indebted  to,  and  will  ever  feel  a  high  respect  for,  the  citizens  of 
this  city,  for  the  favorable  circumstances  which  they  have  created 
for  this  debate,  and  especially  to  the  gentlemen  who  have  so  politely 
and  so  patiently  presided  over  this  meeting. 

But  1  should  be  wanting  to  you,  my  friends,  and  the  cause 
which  I  plead,  if  I  should  dismiss  you  without  making  to  you  a  very 
important  proposition.  You  know  that  this  discussion  is  matter  for 
the  press.  You  know  that  every  encomium  which  has  been  pro- 
nounced upon  your  exemplary  behaviour  will  go  with  the  Report  of 
this  discussion.  You  will  remember,  too,  that  many  indignities  have 
been  offered  to  your  faith,  to  your  religion,  and  that  these  reproaches 
and  indignities  have  been  only  heard  with  pity  and  not  marked  with 
the  least  resentment  on  your  part.  Now  I  must  tell  you  that  a  prob- 
lem will  arise  in  the  minds  of  those  living  five  hundred  or  a  thousand 
miles  distant  who  may  read  this  discussion,  whether  it  was  ou'ing  to 
a  perfect  apathy  or  indifference  on  your  part,  as  to  any  interest  you 
felt  in  the  christian  religion,  that  you  bore  all  these  insults  without 
seeming  to  hear  them.  In  fine,  the  question  Mill  be,  whether  it  was 
owing  to  the  stoical  indifference  of  fatalism,  to  the  prevalence  of 
infidelity;  or,  to  the  meekness  and  forbearance  which  Christianity 
teaches,  that  you  bore  all  these  indignities  without  a  single  expres- 
sion of  disgust.  Now  I  desire  no  more  than  that  this  good  and 
christian  like  deportment  may  be  credited  to  the  proper  account. — 
if  it  be  owing  to  your  concurrence  in  sentiment  with  Mr.  Owen,  let 
scepticism  have  the  honor  of  it.  But  if  owing  to  your  belief  in,  or 
regard  for  the  christian  religion,  let  the  christian  religion  have  the 
honor  of  it.  These  things  premised,  my  proposition  is  that  all  the 
persons  in  this  assembly  who  believe  in  the  christian  religion  or  who 
feel  so  much  interest  in  it,  as  to  tnsh  to  see  it  pervade  the  world,  ivill 
please  to  signify  it  by  standing  up.     [An  almost  universal  rising  up.] 

Here  Mr.  Campbell  says,  you  will  have  the  goodness  to  be  seated. 

Now  I  would  further  propose,  that  all  persons  doubtful  of  the 
truth  of  the  christian  religion,  or  who  do  not  believe  it,  and  who  are 
not  friendly  to  its  spread  and  prevalence  over  the  icorld,  will  please 
signify  it  by  rising  up.     [three  arise.] 


DEBATE.  201 

Mr.  Owen  rises. 
Gentlemen  moderators — It  has  just  occurred  to  me  that  I  had 
lorgotten  to  tender  my  thanks  to  you  for  your  presence  and  superin- 
tendence on  this  occasion,  which  I  now  beg  leave  to  do.  And  I  may 
add,  1  am  much  plaased  with  Mr.  Campbell's  little  manoevre  of  the 
test,  because  I  discover  it  pleases  hipti  and  his  friends.  Truth 
requires  no  such  support.      [Candles  called  for.] 

Mr.  Campbell  rises. 
While  we  are  waiting  for  light,  I  will  move  that  the  thanks  of  this 
whole  assembly  be  presented  to  the  Board  of  Moderators,  and  put 
upon  record. — JSemine  contradicente. 
AdiouriK?ment  sine  die. 

.     CHARLES  HOWARD  SYMMES, 

Reportep. 


REVIEW  6F  MR.  OWEN'S  BOOK* 

BEFORE  publishing  the  appendix  stipulated  in  our  conditions,  I 
am,  from  the  circumstances  which  Mr.  Owen  has  thrown  around  me, 
obliged  to  notice  a  work  vaguely  denominated  on  the  outside,  '■'■Oweri's 
F?cjr  of  Public  Discussion;''^  but  in  the  inside,  ''Robert  Oiveii's  Open- 
iiio-  Speech  and  his  Reply  to  the  Rev.  Alexander  Campbellin  the  recent 
Public  Disctission  in  Cincinattiy  to  prove  that  all  Religions  in  the 
world  arc  erroneous,  4-c."  together  with  matters  and  things  pertain- 
ing to  Mr.  Owen's  tour  to  Me.xico — ''sold  by  every  book-seller  in 
Europe  and  America^ 

Never  was  there  depicted  in  the  face  of  any  sinner  the  ruling 
passion  of  his  soul  with  more  incontestible  plainness,  than  is  the  ruling 
spirit  of  this  little  book  in  its  title  page.  It  shows  th.it  the  author  is 
not  unacquainted  with  the  existing  deceptions  praciised  in  old  society, 
nor  with  those  ingenious  arts  of  circumvention  which  are  the  crying 
sins  of  the  commercial  and  trading  world.  'Tis  only  one  I  have 
stolen,  says  the  little  culprit  at  school,  when  detected  in  the  first 
buddings  of  his  roguish  passion,  'tis  only  one,  sir — yes,  but  two  or 
three  more  are  found  in  his  pocket.  So  the  title  says,  "Robert  Owen's 
opening  speech-'''  but  before  we  have  got  half  through  the  book  we 
come  to  "the  Author's  concluding  speech,''^  and  before  we  have  read  to 
the  end  of  this  concluding  speech,  we  find  four  speeches,  one  spoken 
on  Monday  evening,  one  occupying  the  forenoon  of  Tuesday,  and 
one  or  two  in  the  afternoon :  then  we  come  to  one  called  the  "conclu- 
ding address.''''  So  while  Mr.  Owen's  book  only  promises  to  give  the 
opening  speech,  he  gives  that  and  all  the  speches  he  made  on  the  last 
two  da>'s  of  the  debate.  It  also  promises  in  the  title  a  "Reply  to  the 
Re\'.  Alexander  Campbell,"  in  addition  to  the  opening  speech.  But 
never  a  reply  is  found  in  it,  unless  we  call  his  concluding  speeches 
his  reply.  Instead  of  a  reply  to  my  arguments,  the  author  gives, 
after  his  "opening  speech,"  what  he  had  written  upon  his  "twelve 
divine  laws"  befco-e  he  arrived  at  Cincinnati ;  so  that  this  book  of  the 
opening  speech  contains  Mr.  Owen's  social  system,  and  the  cream  of 
all  the  speeches  made  during  the  discussion.  A  modest,  blushing 
title  page  truly!  But  why  this  ftiltering  and  timidity  apparent  in  the 
title?  The  secret  is  here:  Mr.  Owen  soldaW  his  speeches  in  selling 
the  right  to  publish  the  Debate;  but,  under  the  influence  of  the  new 
circuTnstances  which  surrounded  him  after  the  discussion  closed,  he 
was,  by  that  unalterable  necessity  which  destroys  all  free  agency, 
all  religion,  morality,  and  good  faith,  compelled  a  second  time  to  sell 
those  very  speeches  which  he  had  sold.  Theretore,  the  title  page,  ex- 
hibiting still  some  of  the  compunctions  growing  out  of  the  old  system 
of  society,  says,  "'tis  only  one''''— the  opening  speech.  But,  perhaps, 
Mr.  Owen  thinks  that,  in  a  commercial  world,  it-is  all  just  and  right  to 
sell  an  article  first  in  the  wholesale  way,  and  then  to  sell  it  i;i  retail. 


204  REVIEW. 

He  first  sells  the  web,  and  then  cuts  off  a  few  coat  patterns  and  seln 
them  in  retail.  I  should  not  have  grudged  Mr.  Owen  one  coat  pattern 
for  himself  if  he  had  asked  me  for  it.  I  know"  he  felt  his  nakedness, 
and  did  not  like  to  appear  out  of  Cincinnati,  until  he  had  got  a  new 
suit  to  obtain  him  respect  among  his  disciples  abroad.  But,  really 
1  demur  at  his  selling  so  many  pieces  off  the  same  web  for  which  f  paiv 
so  dear. 

One  of  two  conclusions  we  are  compelled  to  adopt  on  reviewiiu, 
this  "opening  speech"  book:  either  Mr.  Owen  intended  to  make  it  u 
lucrative  business ;  or  he  determined  to  save  himself  from  what  he  then 
knew,  felt,  and  anticipated  would  be  the  inevitable  consequence  of  the 
appearance  of  the  Debate.  That  he  was  alarmed  at  the  prospect  of 
the  publication  of  our  discussion,  there  cannot  remain  a  doubt  from 
the  contents  of  the  book  itself,  as  well  as  from  many  other  circum- 
stances. A  desire  to  discredit,  or  to  disparage  the  I'eport  furnished  by 
Mr.  Symms,  is  very  apparent.  It  is  true,  indeed,  he  pretends  not  to 
give  any  of  my  speeches  or  arguments;  but  he  tells  his  readers  that 
I  am  about  to  give  a  ^'full  history  of  the  discussion.'*''  Now,  as  1 
observed  to  Mr,  Owen  after  he  presented  me  Avith  a  copy  of  his  book 
on  his  return  from  Cincinnati,  the  history  of  a  battle  and  the  battle 
itself  are  two  very  different  things;  so  the  history  of  our  debate  and 
the  debate  itself  are  just  as  different  things.  Why,  then,  said  I,  did 
you  call  the  report  of  Mr.  Symms  onl)'^  a  '■'■histoi'y  of  the  discussion, ^^ 
when  it  is  the  discussion  itself?  Injustice  to  Mr.  Owen,  I  must  pub- 
lish his  reply:  "By  the  word  history,''''  said  he,  "I  mean  the  full  ac- 
count. I  used  the  word  history  as  it  is  used  in  England.  I  find  many 
words  are  not  used  in  this  country  in  the  same  acceptation  which  they 
have  in  England."  So,  then,  the  full  history  of  a  discussion  and  the 
discussion  itself  are  of  the  same  import  in  England! 

But  again — "Independent,"  says  he,  "of  every  other  reason  for  the 
omission  in  this  book  of  the  mere  wordy  part  of  the  discussion,  be- 
tween the  parties,  it  is  believed  that  the  facts  herein  stated,  and  the 
deductions  from  them,  and  their  application  to  practice,  will  render 
all  the  speculations,  on  the  subject  of  religion,  nugatory."  In  good 
old  English,  this  means  that  Mr. Owen's  opening  speech  book  gives  all 
his  arguments  except  the  worJy  part  of  them;  or  he  means  the  wordy 
part  is  all  mine.  Even  all  his  own  speeches,  except  "the  opening  one,''"' 
are  doomed  to  the  character  of  "rox  ei  prceterea  nihil,''^  sound  and  no- 
thing else,  by  Mr.  Owen  himself  Surely,  then,  this  is  a  high  enco- 
mium on  Mr.  Owen's  book.  Nothing  but  the  clean  wheat  in  it.  In 
mine  the  chaff  and  wheat  combined '.  Now  I  cannot,  in  reason,  con- 
demn fVlr.  Owen  for  calling  the  majority  of  his  speeches,  the  ^^mere 
wordy  part  •^''  or  pronouncing  any  opinion  of  them  which  he  pleases; 
but  I  say  it  is  not  compatible  with  tlie  christian  idea  of  justice  to  con- 
demn without  a  hearing,  or  to  prejudge  f  )r  others,  and  to  talk  thus  of 
my  speeches  to  disparage  them  bcf  >re  they  appear. 

But  without  being  farther  tedious,  we  must  make  great  allowances 
for  Mr.  Owen.  He  is  almost  the  only  rational  man  in  the  midst  of  an 
insane  world.    Hence  says  he,  "The  utmost  ingenuity  of  the  human 


REVIEW.  205 

mind,  (of  an  insane  world  1)  has  been  exerted,  without  success,  f^)r  sev- 
eral tliousand  years,  to  convince  the  reasonable  part  of  mankind,  of  the 
ti'uth  and  value  of  religion."  No  reasonable  man  can  discover  any 
truth  or  value  in  religion!! 

Such  simpletons  only  as  Ferguson,  Eviler.  Pascal,  Whiston,  Adams, 
Boyle,  Bacon,  Locke,  Sir  Isaac  Newton,  ond  Sir  Hunij)hrey  Davy,* 
among  the  philosophers;  such  simpletons  only  as  Jieattie,  K,ol> 
ertson,  Hawkesworth,  Dr.  Johnson,  Steel,  and  Addison,  among  the 
moralists;  such  simpletons  only  as  Spencer,  Waller,  Gowley,  Prior, 
Gray,  Thomson,  Dr.  Young,  Milton,  and  Cowper,  among  the  poets ; 
such  simpletons  only  as  Arbulhnot,  Chcyne,  Brown.  Boerhave,  Prin- 
gle,  Hartley,  Hervey,  Haller,  Mead,  Fothergill,  and  Rush,  among  the 
physicians;  such  simpletons  only  as  Bentley,  Henry,  Pool,  Owen  of 
Cambridge,  Butler,  Micbaelis,  Clark,  Bonner,  Campbell  of  Aberdeen, 
Berkley,  Sherlock,  Scott,  Cudworih,  Doddridge,  Lardner,  Pearson, 
Taylor,  Usher,  Watts,  Macknight,  Moore,  I\Iead,  Vitringa,  Luther, 
Calvin,  Melancthon;  Zuinglius,  Erasmus,  Beza,  Claude,  Warburton, 
Leslie,  and  Wesley,  among  the  teachers  of  Christianity ;  such  simple- 
tons only  as  Sir  John  Barnum,  Lord  Harrington,  Lord  Cassel,  Hyde, 
Somers,  Littleton,  Barrington,K-ing,  Culler,  Pultney,  Soame  Jenyns, 
Charles  Thompson,  Sir  John  Mason.  Gostavus  Adolphus,  George 
Washington,  among  statesmen;  such  simpletons  only  as  Judge  Hale, 
Melmoth,  Pratt,  Hailes,  Forbes,  Jones,  Blackstone,  Lord  Russel,Er- 
skine,  Seldon,  and  Grotius,  among  the  counsellors  and  judges — I  say 
only  such  simpletons  as  these,  and  myriads  of  equal  renown,  of  all 
ages,  are  so  unreasonable  as  to  see  any  truth  or  excellence  in  religion. 
But  such  rational  and  moral  men  as  Hobbes,  Servin,  Voltaiic,  Fran- 
cis Newport,  Volney,  Thomas  Paine,  Gibbon,  Hume,  Rousseau,  Mira- 
baud,  Chesterfield,  Altamont,  Emmerson,  and  my  friend  Robert  Owen ; 
such  distinguished  rationaJuts  as  these  have  seen,  and  can  see  no  truth 
nor  value  in  Religion. 

Mr.  Owen,  if  we  could  suppose  him  sincere  and  without  guile,  is 
one  of  the  most  pliant  and  yielding  of  mankind,  and  all  out  of  respect 
for  the  feelings  of  an  insane  world.  I  owe  him  much  for  preferring, 
in  every  instance,  to  gratify  my  feelings  to  his  own.  H!e  yielded  all  the 
preliminary  arrangements  to  my  wishes.  Yes,  indeed,  because  I 
would  insist  that  ail  public  discussions  required  the  disputants  to  speak 

•Sir  Humphrey  Davy,  lately  deceased,  gave  the  following  testimony.  He 
was  the  greatest  natural  philosopher  of  this  age : — 

"I  envy  no  quality  of  the  mind  cr  intellect  in  others;  no  genius,  power,  wit, 
or  fancy;  but  if  1  could  choose  what  would  be  most  delightful  to  me,  1  should 
prefer  a  firm  religious  belief  to  evcrj^  other  blessing;  for  it  makes  life  a  discipline 
of  goodness — breathes  new  hopes  when  all  earthly  hopes  vanish;  and  throws 
over  the  decay,  the  destruction  of  existence,  the  most  gorgeous  of  all  light-, 
awakens  life  in  death,  and  from  corruption  and  decay  calls  up  beauty  and  divin 
ity;  makes  an  instrument  cf  torture  and  ot  i-hnme,  the  ladder  of  ascent  to  psrw- 
disc;  and  far  above  all  combinatioi-.s  of  eavtlily  hopes,  calls  up  the  most  delight- 
ful visions,  of  palms  and  amaranths,  the  gardcvis  of  the  blest,  the  security  of  ever- 
lasting joys,  where  the  sensualist  and  the  sceptic  cn'y  view  gle'jm,  deca>v 
annihilation,  and  despair!" 

VOL.  II.  18 


Q|»6  REVIEW. 

alternately  in  some  reasonable  periods,  and  not  that  one  should  speak 
all  and  the  other  listen,  or  that  one  should  read  a  uritten  treatise  for 
two  days,  and  the  other  reply  to  it  in  a  speech  of  two  days  more,  or 
not  at  all,  as  he  pleased — I  say,  because  I  would  have  it  a  debate,  af- 
ter he  had  challenged  the  world  for  a  debate,  and  would  not  consent 
to  Mr.  Owen's  readino;,  without  a  reply,  a  written  treatise  of  nearly- 
200  pages  foolscap  foVw,  until  he  should  have  worn  out  the  patience 
of  the  audience,  I  acted  without  reason;  and  he,  out  of  condescen- 
sion to  my  weakness,  '•'■yidded  to  my  wishes."'  just  as  a  philosopher 
would  to  a  child.  My  wishes  and  Mr.  Owen's  reason  were,  in  this 
case,  only  antipodes.  But  the  insane  world  will  have  to  decide  who 
acted  most  rationally  in  this  case.  But  this  complaisant  yielding  to 
my  wishes  is  told  for  the  sake^of  finding  a  pretext  for  the  "Opening 
speech"  book — and  for  a  new  treatise  on  his  Utopian  projects  in  Mexi- 
c-.o;  to  call  the  attention  of  the  public  from  the  Cincinnati  catastrophe; 
to  feed  the  hitherto  deluded  hopes  of  his  rational  free  inquiring  follow- 
ers— TVi?,  yielding  to  my  u-ishes\siidi  the  foundation  of  Mr.  Owen's  vi- 
olating the  obligations  of  a  solemn  engagement.  I  did  not  before  know  ■ 
that  true  politeness  required  a  gentleman  to  violate  the  obligations  of 
justice  and  good  faith. 

But  we  shall  here  exhibit  Mr.  Owen''s  reasons  for  this  "Opening 
speech"  book — page  5, 

"■When  Mr.  Alexander  Campbell  and  the  author  met,  after  their 
arrival  at  Cincinnati,  it  became  necessary  to  arrange  the  mode  of 
conducting  the  debate. 

"The  author  proposed  that,  he  should  state  the  facts  and  argu- 
ments inproof  of  the  truth  of  the  principles  which  he  had  undertaken 
to  establish;  that,  after  due  time  for  consideration,  Mr.  Campbell 
should  answer  this  statement  by  agreeing  or  dissenting,  according 
to  his  conviction;  and  that  the  author  should  reply  to  Mr.  Campbell's 
objections,  if  any  were  made. 

■'This  was  the  regular  and  natural  mode  of  proceeding;  but  Mr. 
Campbell  was  not  prepared  for  it,  and  said  it  was  contrary  to  the  plan 
adopted  in  his  former  debates.  He  had  been  accustomed  to  spealc 
alternately,  every  thirty  minutes,  with  his  opponent,  and  he  very 
much  wished  to  be  allowed  to  pursue  the  same  course  in  the  present 
case. 

"The  author,  influenced  by  the  same  principles  which  he  advo- 
cated in  the  debate,  preferred  the  gratification  of  Mr.  Campbell's 
feelings  to  his  own,  and  acceeded  to  his  wishes. 

"He  did  so  the  more  readily,  because  he  felt  confident  of  the  truth 
of  the  facts  and  deductions  which  he  intended  to  make  from  them, 
and  equally  so  that  Mr.  Campbell  had  to  defend  popular  notions, 
founded  ."solely  in  the  errors  of  his  education. 

"But  by  yielding  to  Mr,  Campbell's  wishes,  the  necessity  was 
created  for  this  publication,  that  the  public  might  have  a  connected 
view  of  the  author's  reasons  for  rejecting  all  religions,  as  they  are 
now  taught  and  practised  by  the  world." 


REVIEW.  207 

'  ihis  work  contains  no  part  of  Mr.  Alexander  CampbelPs  argu- 
luents  in  opposition  to  the  author's  statements,  or  in  favor  of  thfi 
christian  religion. 

"These  will  be  given  at  large  in  the  work  which  Mr.  Campbell  is 
editing,  which  will  contain  a  full  hisf^'ry  of  the  discussion.  Afttx 
the  utmost  in^tjnuitv  of  the  hunlan  mind  has  been  exerted,  without 
.  success^  for  several  thousand  yeai-s,  to  convince  the  reasonable  part 
of  mankind  of  the  truth  and  value  of  religion,  nothing  new  upon 
tKe  subject  can  be  expected  now,  or  at  any  subsequent  period.  It  is 
said,  icithout  success,  for  if  it  had  been  otherwise,  the  late  public 
discus.sion  could  nut  have  taken  placc.^' 

"But  independent  of  every  other  reason  for  the  omission  in  this 
work  of  the  mere  wordy  part  of  the  discussion  between  the  parties, 
it  is  believed  that  the  facts  herein  stated,  with  the  deductions  from 
them,  and  their  application  to  practice,  will  rftnder  ail  the  specula- 
tions on  the  subject  of  religion  nugator;,. 

"The  facts  stated  by  the  author  relative  to  human  nature,  and 
any  religious  speculations.^  cannot  both  be  true.  '  One  must  be  in 
error,  for  they  are  in  direct  opposition  to  each  other.  The  facts 
relative  to  human  nature,  -are  derived  from  the  strongest  of  all  evi- 
dences— the  immediate  cvidencees  of  our-  senses.  All  the  religions  of 
the  world  are  derived  from  the  weakest  of  all  evidences;  the  testiinony 
of  ignorant  and  interested  men,  through  the  darkest  and  most  bigoted 
ages  of  the  world.  The  former  will,  in  due  time,  force  their  invalu- 
able truths  upon  the  human  race,  wtile  the  latter  cannot  be  received 
by  any  mind  not  previously  made  irrational  upon  the  subject  ot 
religion." 

This  constitutes  all  I  shall  review  of  the  "Opening  speech"  book,  as 
every  thing,  until  we  come  to  Mr,  Owen's  Appendix  to  the  debate,  is 
already  attended  to  in  the  regular  course  of  the  debate. 

We  have  already  expressed  our  views  of  Mr.  Owen's  ^'■regular  and 
natural  order  of  proceeding;''' — Only,  that  we  have  not  remarked, 
how  judicious  it  was  in  Mr.  Owen,  to  allow  me  "tZw^  time,''''  perhaps, 
a  week,  for  considering  what  he  should  have  read  in  two  days;  and 
to  think  that  the  community  had  nothing  else  to  do,  than  to  come  and 
depart  as  we  might  have  studied  and  written  out  answers  for  one 
another!  Insane"  world  that  we  are,  to  think  for  ourselves  at  all ! 
How  much  better  to  let  a  few  rational  folks  like  Mr.  Owen  do  all 
the  thinking,  and  we,  the  insane,  mind  our  work.  After  deciding 
"the  regular  and  natural  mode  of  proceeding,"  my  friend  asserts 
that  "J  was  not  prepared  for  it.''''  Tliis  is  Mr.  Owen's  conclusion — 
but  where  are  his  premises?  Or  is  this  an  intuitive  proposition?  I 
was  prepared  to  speak  alternately  thirty  minutes,  but  1  was  not  pre- 
pared to  sit  and  hear  Mr.  Owen  read  for  two  days,  and  then  to  go 
and  study  out,  after  due  consideration,  an  answer  for  it!!  I  was 
prepared  for  extemporaneous  half  hour  replies,  but  hot  for  sitting, 
and  hearing,  then  writing!!  Wonderful  logic!  Yet,  Mr.  Owen,  under 
the  advantage  of  his  old  fashioned  materialism,  may  explain  this  by 
representing  me  as  a  peculiar  kind  of  machine,  which  gives  out  so 


208  REVIEW. 

many  v/ords  half  hourly ;  and,  to  an  instant,  at  the  expiration  of  thirty 
minutes,  down  falls  the  gate.  So  that  I  am  not  prepared  for  any 
'jther  kind  ©f  speaking  but  half  hourly.  Yet  if  Mr.  Owen  had  trusted 
.Tiore  to  his  memory,  and  a  little  less  to  his  fallacious  reason^  he  would 
have  had  his  philos(j^hy  of  me  corrected  by  one  fact;  viz.  that  I 
spoke  twelve  hoiu's  without  any  reply  from  Mr,  Owen. — Just  after 
■  he  time  that  his  gate  fell  and  his  machinery  got  out  of  order. 

-But  Mr.  Owen  acceeded  to  this  peculiarity  in  my  organization, 
because  he  "felt  confident  of  the  truth  of  the  facts  and  deductions 
which  he  intended  to  make  from  them ;  and  equally  confident  that  I 
had  to  defend  popular  notions,  founded  solely  in  the  errors  of  my 
•-education."  Profound  logic !  unanswerable  argument !  Mr.  Owen's 
conscious  confidence  of  his  system,  and  his  consciousness  that  I  had 
vo  defend  popular  notions,  founded  solely  in  the  errors  of  my  edur 
''ation,  influenced  him  to  accede  to  any  thing,  I  did  not  before  knew 
that  Mr.  Owen  viewed  all  the  popular  notions  as  founded  on  the 
errors  of  my  education.  But  his  consciousness  of  truth  and  error 
:s  about  as  good  an  argument  as  he  can  offer  for  the  one,  or  against 
the  other. 

Mr.  Owen  was  undoubtedly  shaken  irj  the  late  debate,  notwith- 
standing he  may  neither  be  conscious  of  it,  nor  would  his  vanity 
permit  him  to  acknowledge  it.  He  never  presumed  to  oppose  the 
Christianity  of  the  New  Testament, as  I  exhibited  it  in  the  discussion, 
?iis  objections  and  his  system  were  built  upon  the  presumption  that 
-ectarian  dogmas  and  practices  constituted  Christianity.  At  one 
time  Mr.  Owen  would  not  admit  that  there  was  any  difficulty  upon  his 
side  of  the  question,  but  that  all  difficulty  was  on  our  side.  After 
t!ie  debate,  he  was  willing  to  admit  there  were  difficulties  on  both 
-ides.  Belbre  the  debate,  he  was  opposed  to  all  religions,  how- 
fcver  taught.  But  now  he  only  pretends  to  oppose  them  "«5  they  are 
now  taught  and  practised  in  the  world.''''  In  his  code  of  laws  for  the 
government  of  his  new  societies  he  had  no  provision  for  religion,  but 
now  he  is  willing  to  let  them  have  any  religion  they  please,  and 
only  stipulates  for  toleration.  These  to  me  are  good  omens.  And, 
when  Mr.  Owen  reads  deliberately  the  preceding  discussion,  I  am 
:iot  without  hopes  that  it  may  iiMike  deeper  inroads  upon  his  scepti- 
scism;  for,  I  discovered,  in  the  recent  discussion,  that  Mr.  Owen  is 
a  gentleman  of  such  peculiar  organization  that  his  second 
thought  is  better  than  his  first,  and  his  third  is  better  than  his 
.second; — that  he  needs  reflection  which  I  suppose  his  kindness 
prompted  him  to  extend  so  liberally  to  me,  as  to  allow  me  two  whole 
days  to  listen  and  reflect. 

But  now  1  come  to  the  words  without  success,  which  he  has 
italicised  in  the  above  reasons.  All  the  efforts  o{  all  minds,  ingeni- 
ous and  learned,  for  several  thousand  years  directed  to  convince  the 
reasonable  part  of  mankind  of  the  truth  and  value  of  religion  have 
been  without  success.  Yes,  without  success;  else  the  late  discussion 
could  nut  have  taken  place.  This  is  the  most  sapient  logic :  a  perfect 
sample,  or  standard  measure,  of  the  height  and  depth  of  Mr.  Owen'^ 


MVIEW.  209 

mind.     Yes:  all  the  clotliiers,  cordwainers,  house  Inuldcrs,  bakers, 
with  all  the  mechanics  that  have  ever  lived,  have  labored  in  their 
respective  callings  without  success,  else  there  would  have  been  no 
need   now  tor  new  coats,  new  shoes,  new  houses,  and  fresh  loaves, 
Sic.  &c.     This  would  not  pass  for  good  logic  in  this  insane  world. 
Yet  it  is  a  fair  sample  of  the  good  logic  in  the  rational  world  of  these 
wise  philosopliers.     Mr.  Owen  does  not  take  into  view  that  every 
age  has  produced  a  few  rational  men  like  himself,  who  supposed  that 
all  mankind  had  for  thousands  of  years  been  fast  asleep,  in  the  em- 
braces of  ignorant  and  impotent  priests,  who  like  him  have  claimed 
a  patent  right  for  reason,  logic,  and  good  sense.     These  few  rationals 
have  louked  upon  the  race  of  mankind  as  mere  enthusiastic  block- 
heads.    Accordingly  these  wise  and  benevolent  sages  have  set  about 
ref  )rming  mankind  from  the  errors  of  religion,  and  aimed  at  giving 
them  a  discharge   from  its  fears  and   its  hopes  as  alike  unworthy 
such  high  and  exalted  worms  of  the  dust.     But  so  completely  have 
they  labored  without  srcccss  that  their  opinions  have  never  spread 
over  a  whole  farm  much  less  over  a  province,  island,  or  city,  upon 
the  face  of  the  earth.     They  cannot  point  to  a  single  speck  upon  the 
surface  of  land  or  sea  and  say,  there  have  we  succeeded  in  establish- 
ing our  irreligion,  or  our  scepticism.      Nay,  indeed,  so  irrational  is 
their  scheme,   that  no  people  on   earth,  the  most  rude  or  the  most 
accomplished,  can  be  found  prepared   to  adopt  it.      It  shocks  the 
common  sense  of  men,  and  it  requires  a  degree  of  hardness  and  in- 
sensibility of  heart,  to  which  few  attain,  to  fit  a  man  for  denying  the 
existence  of  God  and  his  moral  government  over  mankind.     A  few 
such  characters  like  excrescences  upon  a  tree,  or  tumors  upon   a 
human  body,  may  exist  in  christian  communities,  and  be  as  necessary 
a^  shamble  Hies  in  a  market  house;  but  they  could  never  exist  in  a 
community  by  themselves.     Hence,  with  all  the  efforts  of  Mr.  Owen, 
and  all  the  remains  of  the  morals  of  the  old  society  to  help  him,  he 
was  unable  to  keep  together  the  sceptics  of  New  Harmony.     The 
.sceptics  themselves,  who  made  it  their  asylum,  and  were  master 
builders  in  that  city,  have  fled,  and  sought  refuge  in  the  midst  of  the 
old  cities  of  the  world. 

To  say  that  Christianity  has  been  plead  without  success  is  just  as^ 
far  from  fact,  as  to  say  that  these  United  States  ha\e,  without  svcdcss, 
attempted  to  form  a  government  of  their  own.  Christianity  vanquish- 
ed the  superstitions  of  the  Roman  Empire,  and  has  most  unquestion- 
ably subdued  under  its  authority  the  most  enlightened  nations  of  the 
earth ;  and,  although  they  who  have  bowed  to  its  authority  and 
acknowledged  its  divine  origin,  have  corrupted  it,  and  have  not 
yielded  themselves  wholly  up  to  its  guidance,  yet  still,  their  subjec- 
tion to  it  is  full  proof  of  its  paramount  authority  and  rationality. 
Like  captured  cities,  they  have  been  compelled  to  submit  to  an 
authority  which  they  could  not  resist;  and  whether  or  not  they  like 
the  government  of  the  conquerer,  they  must  pay  tribute  and  bow  to 
his  supremacy.  This  is  true  of  Christianity  and  of  no  other  religion 
in  the  world;  because,  in" defiance  of  constant  persecution  and  pre- 
■    VOL.  II,  18^ 


210  REVIEW. 

scription,  by  its  own  evidences  alone,  it  took  possession  of  the  throned 
of  the  Cesars;  and,  without  a  sword  or  a  lancet,  it  first  conquered 
the  world.  And  now  in  our  own  country  wliere  there  is  nothing  to 
support  it  but  its  ow)i  paramount  evidences  and  claims,  how  does  it 
swell  the  number  of  its  subjects;  and  that,  too,  in  defiance  of  the 
treachery  and  misdeeds  of  many  of  its  professed  friends.  Neither 
internal  feuds,  neither  the  attacks  of  open  enemies,  nor  the  treason 
and  unfaithfulness  of  false  friends,  can  impair  its  conquering  power. 
But  were  the  intestine  broils  and  animosities  and  bickerings  to  cease, 
what  would  its  progress  be?  Like  an  overflowing  river  it  would 
sweep  from  the  earth  every  vestige  of  scepticism,  and  in  a  few 
years  revolutionize  the  whole  human  race.  The  sun  rising  to-morow 
is  not  more  certain  to  my  mind  than  such  an  event. 

But  again — because  a  few  individuals,  who,  without  the  knowledge 
or  consent  of  their  cotemporaries,  call  themselves  "rational  and 
ingenious,"  wish  to  attract  the  attentien  of  mankind  by  creating 
doubts — because,  I  say,  they  oppose  the  Lord  of  Christians,  and  | 
boast,  because  they  have  shut  their  eyes,  and  closed  their  ears,  that 
Ihey  are  not  conquered,  that  they  have  not  boAved  to  the  Governor  of 
the  Universe — does  it  follow  that  Christianity  has  therefore  been  plead 
unihout  sticcess?  As  rationally  may  we  say,  that,  because  there  are 
some  republicans  in  England,  and  some  monarchists  in  the  United 
States,  the  cause  of  republicanism  has  been  plead  imthout  success 
on  this  continent,  and  that  of  monarchy  without  success  in  the  island 
of  Great  Britain, 

Every  age  has  produced  some  black  sheep,  and  some  ring-streaked, 
speckled,  and  spotted  goats.  So  there  have  been  some  idealists, 
like  the  Bishop  of  Cloyne;  some  matenalists,  like  Epicurus  and  Mr. 
Owen;  some  deists,  like  Thomas  Paine;  and  some  profane  wags, 
like  Voltaire,  who  laughed  while  they  lived,  and  trembled  when  they 
died.  But  as  well  might  the  black  sheep  disown  the  white,  or  the 
speckled  goat  the  whole  species,  as  these  idealists,  materialists, 
visionaries,  sceptics,  and  wits,  claim  reason  as  theirs,  or  arrogate 
the  name  of  philosophers  to  themselves. 

JMr.  Owen''s^h'easonablepart  of  mankind,'''^  and  his  "without  success,*"* 
are  expressions  of  equal  truth,  and  of  the  same  latitude  of  applica- 
tion. If  reason  consists  in  making  men  mere  worms,  and  in  living 
conformably  to  that  rank,  I  grant  then  are  they  the  most  reasonable 
part  of  mankind,  who  never  think  of  their  origin  nor  of  their  end ;  but 
iuake  themselves  as  much  like  the  brutal  creation  as  possible — 
the  slaves  of  appetite,  of  lust,  of  passion,  or  of  instinct.  All  such, 
if  they  can  debase  themselves  thus,  and  eradicate  from  their  bosom 
every  trace  of  a  Divinity,  every  impression  of  a  Creator,  Ruler,  or 
Judge,  may  fancy  themselves  reasonable;  but  1  must  be  so  insane 
as  to  think  them  mere  deluded  dreamers,  talk  as  haughtily  as  they 
mav. 

But  I  come  next  to  notice  the  concentrated  light,  logic,  and  reasoi},, 
cf  my  friend  Mr.  Owen.  His  most  puissant  arguntent  is,  "His  facts 
relative  to  human  nature  cannot  but  be  true" — and,  as  they  are  op- 


^  REVIEW.  $11 

posed  to  Revelation,  that  cannot  be  true.  This  has  been  repeatedly 
exploded,  as  we  think,  already;  hut  Mr.  Owen  lays  it  down  anew  in 
his  reasons  for  this  new  book.  Now,  admitting  for  the  sake  of  argu- 
ment,  that  his  twelve  positions  were  all  facts  (which  every  philoso- 
pher, grammarian,  and  logician  upon  earth  knows  they  are  not,)  and 
that  they  were  all  true;  (but  that  they  are  not  all  true  has  been  re- 
peatedly shown:)  now,  I  say,  admit  them  all  to  be  true  facts,  it  yet 
remains  to  show  that  they  are,  one  and  all,  contrary  to  the  christian 
religion  as  taught  in  the  New  Testament.  This  Mr.  Owen  never  has 
yet  attempted,  save  that  he  stipposes  the  New  Testament  proceeds 
upon  the  free-idll  principle,  which,  by  the  way,  he  never  did  show. 
Now,  as  the  free-will  question  is  the  only  one  at  issue  in  the  twelve, 
and  as  that  is  not  a  question  which  can  be  decided  by  our  Jive  senses, 
how  comes  Mr.  Owen  to  say  that  these  twelve  facts  are  derived  from 
the  strongest  of  all  evidence — the  immediate  evidence  of  our  senses? 
If  he  now  fails  to  prove  this,  he  fails  at  the  very  foundation.  Now  I 
appeal  to  the  thinking  world,  sceptics  and  all,  and  ask,  Who  of  you 
gentlemen,  will  sav,  and  attempt  to  prove,  that,  by  our  five  senses  we 
know  that  our  will  has  no  power  over  our  belief?  And  again,  direct 
me  to  any  assertion  or  declaration  in  the  New  Testament  which 
asserts  whether  we  are  free  or  necessary  agents.  Unless  both  these 
are  exhibited,  we  must  continue  to  admire  the  daring  reason  of  the 
philosopher  who  declaims  without  argument,  and  reasons  without 
premises. 

His  '-'facts"  concerning  human  nature  are  not  the  half  of  the  facts 
concerning  human  nature.  They  have  only  to  do  with  man  without  a 
spirit.  Now,  as  IMr.  Owen  repeatedly  acknowledged,  he  does  not 
know  whether  man  has  a  spirit  or  has  not,  how  can  he  presume  tp 
lay  down  any  number  of  facts,  and  predicate  upon  them  a  theory  of 
man,  and  frame  a  code  of  laws  for  him!  This  always  did,  and  yet 
does  appear,  a  most  extravagant  aberration  both  from  reason  and 
philosophy. 

But  as  Mr.  Owen  will  have  his  views  of  human  nature  built  entirely 
upon  ^Hhe  strongest  of  all  evidence — the  evidence  of  our  senses^  so 
he  will  have  all  the  religions  of  the  world,  and, of  course,  Christianity, 
derived  from  the  weal-est  of  all  evidence — the  testimony  of  men  J  To 
degrade  this  testimony,  he  qualifies  it  the  testimony  of  ignorant  and 
interested  men,  through  the  darkest  and  most  bigoted  ages  of  the 
world.  A  more  base  and  unfounded  calumny  never  was  printed? 
There  are  three  distinct  assertions  in  this  last  sentence  which  never 
can  be  proved: — 1.  It  is  not  true  that  testimony  is  the  weakest  of  ali 
evidences.  It  adnfiits  of  many  degrees;  but  is  in  its  most  perfect 
character  always  capable  of  producing  the  highest  certainty.  Mil- 
lions who  never  saw  France,  are  just  as  certain  that  there  is  such 
a  country,  as  that  they  see  or  hear.  I  am  as  certain  that  there,  is  a 
city  called  Pari?,  as  that  there  is  a  city  called  New  York;  though 
the  former  I  never  visited,  but  hav»  been  in  the  latter.  "The  evidence 
cif  testimony,"  says  one,  "may  arise  to  such  a  height  as  to  be  per- 


2t2  REVIEW. 

fcctly  equivalent  to  j:ense  or  demonstration."  Testimon}',  I  affirm, 
i*,  in  ten  thousand  instances,  capable  of  producing  a  greater  degree 
ot' certainty  than  our  reason.  The  testimony  of  one  credible  witness 
will  frequently  discomfit  a  chain  of  syllogisms  many  yards  long. 
This  may  appear  a  vague  way  of  talking,  but  it  is  a  truth  that  testi- 
mony is  incomparably  a  much  better  or  safer  guide  than  reason,  even 
in  the  most  ordinary  employments  of  this  life.  Take  the  husbandman, 
for  example,  and  ask  him  whether  he  is  certain,  with  all  his  reason^ 
that  such  is  a  good  plough,  a  good  mode  of  agriculture,  a  good  plan  of 
building,  &c.  and  after  reasoning  upon  all  the  premises,  to  his  utmost 
capacity,  one  credible  witness,  attesting  that  he  has  proved  his  con- 
clusions to  be  fallacious,  will  upset  all  his  logic,  and  produce  more 
certainty  than  all  his  reasonings.  All  men  are  so  created  that  they 
can  be  assured  ot  many  truths  upon  good  testimony ;  but  very  few  can 
have  the  same  degree  of  assurance  in  their  best  reasonings.  Ma.n- 
kind,  in  general,  are  very  imperfect  reasoners — but  all  can  believe 
on  good  testimony.  Faith  is  infinitely  a  safer  guide  than  reason  to 
the  great  mass  of  mankind.  Nothing  is  more  common  than  to  see  all 
theorists  in  agriculture,  mechanic  arts,  and  in  the  common  business  of 
life,  disappointed.  So  soon  as  men  depart  from  tradition,  they  stand 
upon  unsafe  ground.  Hence  the  theorist  in  agriculture,  or  in  any  busi- 
ness, nine  times  in  every  ten,  miscarries.  And  what  is  the  theorist, 
but  the  man  guided  by  reason  ?  And  what  is  the  great  mass  of  copyists, 
but  believers?  And  so  it  comes  to  pass,  that,  to  the  great  aggregate  of 
the  human  family,  faith  is  a  much  more  certain  guide  than  reason, 
even  in  matters  of  daily  labor.  Few  of  the  great  reasoners  have 
made  useful  discoveries.  V/hat  we  call  accident  has  thrown  the  most 
useful  inventions  in  the  way  of  tliose  who  liave  not  been  reasoning 
in  pursuit  of  them.  So  distrustful  are  the  best  reasoners,  even  in  the 
common  mechanic  arts,  that  they  confide  doubtingly  in  all  their  con- 
clusions until  proved  by  experiment.  Hence  experiment  is  appealed 
toby  common  consent,  as  the  only  infallible  arbiter.  Now,  if,  in  the 
common  afiairs  of  this  life,  faith  is  a  better  and  surer  guide  than 
reason,  incomparably  more  to  be  relied  on,  where  is  the  boast  of 
the  sceptic  and  the  triumphs  of  the  philosopher?  Often  have  I  seen 
the  mechanic  use  his  plummet,  his  square,  his  straight  edge,  and  con- 
clude that  all  was  just  correct.  But  when  he  attempted  to  put  his 
work  together,  his  tenants  would  not  suit  his  mortices,  nor  did  his 
uprights  stand  perpendicular.  Experiment  alone  corrected,  tested, 
and  confirmed  his  reasonings.  If,  I  say,  in  things  pertaining  to  this 
life,  reason  is  so  imperfect  a  guide,  how  can  we  claim  so  much  for  it 
in  reference  to  the  next!  Those  men  who  magnify  reason  are  in 
general  the  least  to  be  trusted,  and  their  decisions  prove  that  reason 
is  very  far  from  producing  the  same  degree  of  certainty  which  com- 
monly attends  our  faith  in  human  testimony,  I  only  conclude  from 
these  general  remarks,  that,  as  testimony  bestows  upon  us  the  largest 
portion  of  our  information,  so,  in  general,  it  afibrds  us  the  greatest 
degree  of  certainty,  and  stands  to  us  always  in  the  place  of  experi- 
ence, when  experience  is  wanting. 


REVIEW.  213 

How  deplorably  iflrnoraiii  lltc  human  fomily  would  linvc  been  if  left 
to  their  reason  as  tlie  only  source  of  information  in  things  natural 
and  supernatural,  God  has  not  left  us  without  witness  both  among 
pliilosophers  and  savaijes.  Mr.  Owen,  with  all  his  philosophy,  cannot 
explain  one  of  the  laws  of  nature,  nor  tell  us  whether  there  is  any 
spirit  or  spiritual  system  in  the  universe.  He  cannot,  in  truth,  tell  us 
what  man  is,  whence  he  came,  nor  whithei-  he  is  destined.  So  com- 
pletely blind  is  philosophy !  The  sight  of  such  a  man  as  Mr.  Owen, 
the  iinowlcdgeofhis  theory,  is  sufficient  to  bring  every  christian  to 
his  knees,  and  to  cause  him  to  summon  all  his  faculties  to  praise  him 
who  has  commanded  light  to  arise  and  shine  upon  us.  When  I  see  a 
man  of  his  character  and  standing  rise  up  to  advocate  reason  and  to 
degrade  testimony,  my  fancy  presents  before  me  an  obstinate  blind 
man,  who  throws  away  his  staff,  and  refuses  the  hand  of  a  benevolent 
friend.  He  says  he  can  see,  and  appeals  to  those  as  blind  as  himsel£ 
in  proof  of  it! 

Reason  can  judge  of  testimony,  and  this  is  its  province;  and  in 
the  absence  of  testimony  and  experience  it  is  our  sole  guide.  As 
such  we  do  not  disparage  it,  but  when  it  proudly  invades  the  domin- 
ions of  testimony,  and  rejects  its  aids,  we  must  strip  it  of  its  fancied 
supremacy,  and  abase  it  by  a  recital  of  its  miscarriages.  Man  is  often 
imposed  on  by  false  testimony,  but  more  frequently  and  more  fatally, 
by  false  reasonings.  For  one  lie  that  is  credited,  there  are  ten  so- 
phisms received  or  adopted ;  and  the  proportion  between  false  logic 
and  false  testimony  is,  at  least,  as  ten  to  one — at  least,  so  I  judge ;  and 
let  any  person  keep  an  account  of  this  sort  per  week,  and  if  in  the 
business  and  bustle  of  life,  he  is  not  ten  times  mocked  by  false  rea- 
soning in  himself,  and  by  others,  for  once  he  is  imposed  on  by  false 
testimony,  I  will  agree  to  change  the  proportions.  But  I  think  that 
I  am  under,  rather  than  above,  the  ratio. 

But  some  might  ask,  Is  not  the  testimony  of  others  as  little  to  be 
relied  upon  as  the  reasonings  of  the  great  mass  of  society,  because 
their  testimony  is  often  the  result  of  their  own  reasonings?  This  ob- 
jection, in  the  form  of  a  query,  is  based  upon  a  mistake  of  the  nature 
of  testimony,  or  of  its  legitimate  jurisdiction.  Testimony  is  not 
the  report  of  the  conclusions  and  deductions  of  human  reason,  but  the 
recital  of  experience,  a  narration  of  things  heard,  seen,  or  felt.  It  has, 
then,  always  the  evidence  of  sense,  or  of  consciousness,  or  of  feeling, 
as  the  grounds  and  basis  of  its  assurance.  The  original  witness  says, 
I  saw,  I  heard,!  think,  J  feel — not  I  reason,  I  conclude,  I  suppose,  I  con- 
jecture, &:.c.  Testimony,  therefore,  has  to  do  with  matters  subject  to 
the  evidences  of  sense  and  consciousness,  Avhich  afibrd  the  greatest  of 
all  certainty.  I,  therefore,  I  think,  legitimately  conclude,  that  next  to 
the  evidence  ol  sense,  to  the  aggregate  of  the  human  race,  that  of  tes- 
timony  produces  the  greatest  certainty.  Mathematical  evidence  pro- 
duces a  certainty  of  another  kind.  It  does  not  respect  the  subject 
before  us.  Facts  can  be  ascertained  only  three  ways:  1.  By  the  ev- 
idence of  sense;  2.  By  testimony;  and  3.  By  reason.  They  stand 
ia  the  order  of  the  certainty  which  they  produce;  and,  indeed,  it  must 


^ 


^14  REVliiW. 

always  be  remembered  that  testimony  of  the  first  order,  or  of  the  higti 
est  character,  alwciys  {5roduces  certainty  equal  to  the  evidence  ol 
sense,  or  eveii  mathematical  demonstration.  I  feel  all  the  certainty 
that  there  is  a  country  called  Cliinn,  or  a  <juarter  of  the  globe  called 
A^ia^  which  1  do  that  I  now  write  these  remarks.  So  much  with  regard 
to  3Ir.  Owen-s  first  assertion. 

His  second,  we  call  a  downright  calumny :  viz.  That  the  testimony 
on  which  christians  rely  is  the  testimony  oi  '■'■ignorant  and  intcrcsicd 
men!'''  Now  I  might  destroy  the  reputation  of  the  fairest  character 
living,  or  blast  the  fame  of  the  greatest  man  that  ever  died,  if  my  as 
sertion  that  he  was  a  knave,  an  idiot,  or  a  debauchee,  would  be  admit- 
ted as  proot*  Tiie  reputation  of  Mr.  Owen,  himself,  would  stand  upon 
a  very  slender  foundation,  indeed,  if  any  daring  spirit  might,  by  a 
single  assertion,  establish  him  to  be  any  thing  or  every  thing  his  envi- 
ous or  malicious  heart  might  insinuate,  There  is  nothing  more  easy 
than  to  assert,  and  nothing  more  unmanly  than  to  calumniate  the  dead, 
Xf  some  of  the  original  witnesses  were  standing  before  Mr.  Owen,  they 
^vouW  make  him  tremble  as  they  did  men  more  illustrious  than  he, 
Greece  and  Home  will  attest  'Hhe  ignorance'''  of  the  Heralds  of  th« 
Cross.  Shame  on  Epicurus  and  Zeno,  if  an  ignorant  babbler  so  de- 
feated them!  Shame  on  the  philosophy  and  eloquence  of  CJrcece  and 
Home,  if  ignorant  and  hireling  witnesses  put  them  to  confusion! 
Shame  on  the  oracles,  religion,  and  priests  of  the  PagaQ  magistrates,  if 
a  few  ignoramuses  put  them  all  to  silence!  Shame  on  all  the  litera- 
ry splendors  of  the  Augustan  age,  if  a  set  of  such  contemptible  clowns, 
interested  as  they  were,  in  telling  lies,  robbed  it  of  its  glory,  eclipsed 
its  splendor,  and  turned  its  light  into  darkness!  Illiterate  as  they 
were,  most  of  them;  in  the  learning  of  the  world,  they  were  far  from 
rgtiorant  men;  and  as  to  being  interested  witnesses,  in  the  usual  ac- 
ceptation of  that  term,  a  grosser  libel  never  was  penned;  a  more 
vmfounded  accusation  never  saw  the  light  of  day. 

This  is  the  logic  of  our  sage  sceptical  philosopliers.  'Tis  thus  they 
"impose  on  the  credulity  of  m.ankind.  'Tis  thus  they  attract  attention, 
and  on  these  grounds  they  claim  the  honor  of  being  our  instructers. 
The  preceding  discussion  shows  what  sort  of  witnesses  they  were 
who  attested  the  gospel  facts;  and  now  to  reiterate  this  calumny  when 
Mr  Owen  dared  not  to  impugn  the  character  of  one  of  them  on  the 
stage,  shows  the  reason  why  Christianity  has  been  plead,  '^u-ithout 
success,'''  in  the  presence  of  such  judges,  of  such  hearers,  of  such 
reaonsers,  who  fear  not  to  assert  contrary  to  all  evidence,  and  who 
evince  so  perfect  a  destitution  of  that  moral  sense  which  alone  can  re- 
strain the  tongue  of  calumnv,  and  close  the  lips  of  slander.  To  call 
the  apostles  and  martyrs  of  Jesus  Christ,  interested  witnesses,  in  the 
common  acceptation  of  this  term,  is  to  make  them  the  basest  of  all 
men,  who,  in  the  name  of  God,  assert  the  most  injurious  lies,  and  spend 
their  lives  in  imposing  on  the  credulity  of  mankind.  To  assert  this, 
without  a  single  shadow  of  proof,  without  even  the  forms  of  demonstra- 
tion, is,  1  hope,  peculiar  to  only  one  class  of  the  sceptics  of  the  present 
day. 


REVIEW.  215 

To  consummate  this  climax  of  slander,  we  are,  in  the  tliird  place, 
told  that  "this  ignorant  and  interested  testimony"  originated  in,  and 
came  down  through,  ''the  darkest  and  most  bigoted  ages  of  the  world. 
That  Mr.  Owen  has  primary,  if  not  exclusive,  respect  to  the  times 
when  the  testimony  was  published,  is  to  be  presumed,-  because  it 
would  give  a  latitude  to  the  censure  which  would  equally  annul  the 
claims  of  every  scrap  of  literature  of  ancient  times.  Every  fragment 
of  Grecian  and  Roman  history,  eloquence,  poetry,  or  miscellaneous 
literature  has  come  down  to  us  through  these  "darkest  and  most 
bigoted  ages''  of  which  Mr.  Owen  speaks.  But  as  reasonably  and  as 
credibly  mio-ht  Mr.  Owen  assert  that  men  who  could  neither  read  nor 
write  weie  the  authors  of  the  lUiad  of  Homer,  the  .Eneid  of  Virgil,  or  the 
Orations  of  Cicero,  as  that  either  "ignorant  and  interested  men"  were 
the  authors  of  the  christian  scriptures,  or  that  Christianity  was  the 
offspring  of  the  "darkest  and  most  bigoted  ages."  Some  thousand 
years  hence  it  may  be  said,  that  the  age  in  which  we  live  was  a  rude 
and  barbarous  age,  and  that  we  who  now  live  were  incompetent  judges 
of  testimony — had  no  literature,  were  ignorant  and  bigoted  witnesses 
of  the  events,  political  and  religious,  of  these  times;  and  that  no  credit 
is  due  the  records  of  which  we  have  been  the  authors,  or  the  deposits. 
Any  thing  may  be  said  by  those  who  have  the  use  of  their  tongues; 
and  anything  may  be  written,  even  as  incredible  as  that  Mr.  Owen's 
book  is  ^'sold  by  every  booJcseller  in  Europe  and  America,'''^  although 
he  has  not  more  than  one  for  every  score  of  them.  Persons  who  thus 
value  the  liberty  of  the  press,  are  those  who  incur  the  censures  of  pos- 
terity, and  destroy  the  credibility  of  testimony  among  those  reasoners 
who  deduce  general  conclusions  from  particular  premises.  Thus 
some  traducer  of  testimony  may  hereafter  say,  that  all  the  writers  of 
the  year  1829  are  incredible;  for  one  Robert  Owen,  Esq.  the  greatest 
lover  of  truth  then  living,  published  1000  books  at  a  time  when  there 
was  more  than  20,000  booksellers  in  Europe  and  America,  and  yet  he 
published  on  the  title  page  of  his  hfiek  that  it  was  "sold  by  all  the 
booksellers  in  Europe  and  America  I"  Now,  argues  he,  what  credit 
can  be  reposed  in  writers  or  speakers  of  an  age  in  which  the  greatest 
lover  of  truth  and  advocate  of  it  thus  writes. 

So  much  for  the  reasons  which  induced  Air.  Owen  to  Avrite  the  open- 
ing speech  book.  I  now  proceed  to  lay  before  my  readers  the  Appen- 
dix which  Mr.  Owen  furnished  for  this  work,  as  he  gave  it  in  the 
aforesaid  work  .. 


MR.  OWEN'8  APPENDIX. 

THE  discussion  between  Mr.  Campbell  and  myself  having  tcrna 
.nated,  and  time  for  reflection  having  elapsed,  it  may  be  useful  tc 
state  to  the  public  my  impressions  respecting  its  utility  and  conse 
quences. 

It  is  the  first  public  discussion  the  world  has  ever  permitted,  with 
any  degree  of  fairness,  to  take  place  between  the  orthodox  faith  of 
any  country  and  a  well  known,  open,  and  decided  opponent.  The 
credit  of  this  first  submission  to  truth  and  common  sense  is  due  to 
the  United  States  generally,  and  to  the  population  of  the  city  of  Cin- 
cinnati in  particular.  No  audience  could  conduct  themselves  witl'. 
more  order,  decorum,  and  fairness  than  was  exhibited  on  this  occu 
sion.  It  is  true,  they  were  all  taken  by  surprize  at  its  termination^ 
and,  in  fact,  deceived  by  Mr,  Campbell's  manouvre,  to  express  that 
they  were  christians,  or  not  unfavorable  to  Christianity.  It  was  tc 
be  supposed,  that  no  one  present  would  like  to  express  a  contrar} 
opinion  before  such  an  audience,  and  particularly  when  it  was  wel 
known  that  the  prosperity  of  the  business  or  profession  of  most  of 
them  depended  upon  not  expressing  a  contrary  opinion.  With  the 
intelligent  part  of  the  audience,  this  movement,  therefore,  went  for 
nothing.  It  was  irregular  to  call  for  it ;  and  I  am  sure,  after  a  little 
reflection,  Mr.  Campbell  became  conscious  of  its  inutility,  as  to  any 
opinion  relative  to  the  subject  discussed,  and  regretted  that  it  was 
resorted  to  for  the  purpose  of  creating  a  temporary  effect  on  the  pub 
lie  mind.  It  was  not  even  to  think  of  any  personal  victory,  but  to 
discover  valuable  truths,  that  1  came  to  Cincinnati  to  hold  a  public 
discussion.  And,  I  trust,  by  that  discussion  truth  may  be  elicited, 
and  mankind  benefitted.  But  what  impression  has  the  discussion, 
made  upon  the  audience,  upon  PrIr."Campbel],  and  myself?  It  has, 
I  believe,  induced, many  of  the  first  to  think  upon  religious  sabjecte, 
who,  until  then,  had  never  been  in  a  condition  to  think  upon  then, 
for  themselves.  Many  were  confirmed  in  their  previous  belief,  atid 
many  in  their  unbelief.  Mr.  A.  Campbell  will  himself  state,  in  the 
publication  which  he  is  editing,  what  impressions  have  been  made 
upon  his  mind,  as  J  sl;all  now  express  those  which  have  been  made 
upon  mine.  It  is  evident,  however,  that  one  happy  effect  has  been 
produced.  A]]  discovered,  that  by  the  constitution  of  human  nature, 
each  individual  is  compelled  to  believe,  and  to  feel  in  unison  with 
that  belief,  according  to  the  strongest  impressions  that  are  made 
upon  his  mind.  Many,  therefore,  now  feel  much  more  charity  (or  the 
opinions  of  others,  when  honestly  expressed,  who  are  conscientiously 
obliged  to  differ  from  them,  than  tliey  could  do  before  this  dcl)a(e 
commenced.  It  was  this  feeling  that  induced  Mr.  Campbell  and 
myself  to  express  our  sentiments  so  openly,  without  reserve  of  each 
other's  defects  and  errors,  during  the  discussion;  and  yet  that  left 
us,  at  its  termination,  better  friends,  because  more  known  to  each 


APPENDIX.  172 

other,  than  at  its  commencement.  I  trust  this  feeling,  from  tliis 
knowledge,  will  spread  wider  and  wider,  from  individual  to  individu- 
al, from  sect  to  sect,  from  Christian  to  Mahometan,  from  these  tu 
the  Jews  and  Hindoos,  and  to  all  tribes  and  people,  until  all  unchan- 
tableness  and  unkind  feelings  among  men,  seeing  that  thc^^  c!:v 
necessarily  compelled  to  feel  and  to  think  as  they  d>,  shall, be  known 
no  more :  and  that  these  evil  circumstances  shall  be  gradually  rejilacen 
by  that  universal  charity,  and  kindness,  and  union,  and  desire  to 
promote  each  other's  happiness,  which  are  sure  to  be  produced  in 
practice,  as  soon  as  the  fundamental  laws  of  human  nature  shall  be 
sufficiently  developed  to  be  understood  in  their  full  extent  by  the  pop- 
ulation of  the  world.  If  the  discussiim  shall  be  found  toiiasten  the 
period  of  this  happy  change  in  men's  minds,  and  in  their  outward 
circumstances,  it  will  accomplish  an, essential  part  of  the  object  which 
I  had  previously  anticipated. 

But  to  its  effect  upon  my  mind.  After  listening  to  Mr.  Campbell 
with  a  sincere  desire  to  be  convinced  of  error  in  my  views  of  human 
nature,  if  there  were  error  in  them,  i  felt,  at  the  termination  of  the 
disccussion,  more  confirmed  in  all  my  former  sentiments — if  it  were 
possible  further  conviction  could  be  added  to  what  before  appeared  to 
me  self-evident  truths — than  when  the  debate  cummcnced.  Mr.  C.'s 
learned  defence  of  the  Christian  scheme,  after  nearly  a  years  «ppli- 
cation  to  prepare  himself  for  it,  had  the  efi^^ict  upon  Juy  niiad,  to 
convince  me  that  it  had  only  the  common  foundation  of  all  other 
religions  to  rest  upon;  and  that  its  mysteries  and  miracles  were  of  a 
more  inferior  invention  than  many  others  which  christians,  from 
their  infancy,  weie  taught  to  contemn  and  hold  in  derision.  Possi- 
bly a  similar  result,  relative  to  my  opinions,  was  produced  on  Mr. 
Campbell's  mind. 

A  natural  and  most  important  question  thence  xirises.  How  is  it, 
that  these  conflicting  impressions  have  been  made  upon  two  minde, 
both  conscientiously  desirous  of  discovering  the  truth? 

Being  dee})ly  impressed  with  the  belief  that  an  investigation  of 
this  question,  to  its  source,  is  one,  at  this  peculiar  crisis  in  the  prog- 
ress of  knowledge,  of  more  practical  utility  and  importance  to  man- 
kind, than  perhaps  any  other  that  is  now  before  the  public,  I  will 
endeavor  to  pursue  it  to  some  satisfactory  conclusion. 

By  comparing  Mr.  Campbell's  ideas  with  mine,  as  they  rapidly 
flowed  from  him,  I  perceived  there  was  no  connecting  point  between 
our  minds.  We  were  proceeding,  as  it  were,  in  parallel  lines  which 
ccnild  never  meet.  His  associations  of  ideas  were  altogether  difl^-- 
cnt  from  those  in  my  mind.  His  associations  had  been  formed  upon 
one  base;  mine  upon  another.  Th&re  was,  therefore,  no  chance  of 
one  convincing  the  otfier,  until  one  of  the§e  associations  could  be 
broken  up,  by  its  founda,tion  being  proved  to  be  a  fallacy.  Until  this 
cofuid  be  done,  we  sav/  religion,  and  every  thing  connected  w  ith  it, 
through  mediums  in  our  mind  so  essentially  different,  that  it  might 
be  said,  that  what  appeared  to  one  white,  produced  a  conviction  on 
the  other,  that  it  was  any  other  color,  sotnetimes  even  Ulack=  Dis.- 
VOL,  II,  19 


21S  APPENDIX. 

covering  early  in  the  debate,  that  this  was  the  true  state  of  ouf 
minds,  and  the  real  cause  of  the  different  convictions  with  which  we 
were  both  impressed,-— I  perceived  it  would  be  a  loss  of  time,  and 
entirely  useless,  to  discuss  any  minor  points,  while  the  very  founda- 
tion of  the  association  of  our  ideas  remained  unexamined  and 
untouched.  I  therefore  uniformly  declined  all  Mr.  Campbell's  meta- 
phj'sical  questions,  which  I  saw  had  no  real  bearin^f  on  the  important 
Mibjects  before  us;  and  wished  to  bring  him  to  discuss  first  or  fun- 
damental principles,  that  we  might  from  these  proceed,  step  by  step, 
fo  some  certain  and  beneficial  conclusions, 

Mr.  Campbell,  however,  avoided  this  last  mentioned  proceeding, 
as  tenaciously  as  1  did  the  former;  and,  therefore,  much  less  satisfac- 
tion was  given  to  many  who  attended  the  meeting,  than  they  had 
anticipated.  Mr,  Campbell  and  I  must  now  endeavor,  by  our  cool 
and  deliberate  reflections,  to  remove  these  difliculties,  which  also 
exist  in  the  minds  of  millions,  for  the  benefit  of  those  who  may  read 
the  reports  of  this  discussion,  and  of  the  public,  who  may  hear  these 
principles  canvassed  in  conversation,  or  read  them  in  other  publica= 
tions.  To  me,  it  early  appeared  by  Mr.  CampbelPs  feelings,  lan- 
guage, and  manner,  that  his  character  had  been  formed  for  him 
under  all  the  influences  derived  iro;n  the  notions  of  man's  entire  free 
agency,  which  had  been  made  upon  his  original  organization  from 
jafancy ;  while  I  knew  mine  had  been  formed  for  me  by  a  conviction 
arising  from  facts,  and  deductions  from  them,  that  those  notions  could 
not  be  true,  and  that  the  feelings,  thoughts,  and  conduct,  were  form- 
ed to  be  as  they  are^  by  circun^stances  not  under  my  control.  And 
that  it  would  be  in  vain  for  me  to  discuss  with  Mr.  Campbell  the 
subjects  before  us,  under  the  expectation  of  producing  a  conviction 
on  one  side  or  the  other,  until  it  shall  be  first  decided  whether  the 
character  of  man  is  formed  by  himself  according  to  the  notiens 
taught  by  the  doctrines  of  free  will,  or  that  it  is  formed ybr  him  by  the 
cause  or  causes,  whatever  they  may  be,  which,  without  his  knowledge, 
produces  his  organization  at  birth,  by  the  persons  who  surround  him 
from  birtji,  and  by  the  other  circumstances  in  which  he  is  placed 
And  this  view  of  the  subject  brings*  us,  at  once,  to  the  naost  important 
consideration  that  can  engage  the  human  mind. 

Is  man,  as  first  impressions  load  all  to  conclude,  a  free  agent,  and 
accountable  to  some  superior  intelligence  for  his  thoughts,  feelings 
and  conduct?  or  are  these  inevitably  formed  for  hini  by  circumstan 
ces  over  which  he  has  no  control?  This  is  the  real  question  of 
dinerencG  between  Mr.  Campell,  And  all  other  religionists,  and 
myself  It  is  the  auEsnoN,  which  the  condition  of  mankind  and 
the  well  being  of  society  require,  at  this  juucture,  to  be  set  at  rest  for 
ever,  that  man  may  adopt  a  fixed  and  unchanging  course.  For 
m  practice,  ignorance,  or  knowledge — poverty  or  abundance  —the 
malignant  passions,  with  disunion  and  all  manner  of  strife  and  con- 
tention as  heretofore,  or  charity,  union  and  peac€v — or  perpetual 
hopeles'^,  but  changing  misery,  or  permanent  happiness,  cverlastinglj/^ 


APPENDIX.  219 

increasing  and  improving — depend  upon  its  right  decision.  It  is 
no  metaphysical  question.  It  is  the  most  important  j>r«c<JcaZ  ques- 
tion, that  can  be  presented,  now  or  at  any  future  period,  for  human 
consideration. 

And,  my  friends,  if  new  circumstances  can  now  he  created  or 
combined,  to  induce  the  leading  minds  in  the  different  countries 
of  the  world  to  investigate  this  question,  its  intricacies,  great  as  they 
are,  may  be  unravelled;  its  dilhculties,  formidable  as  they  appear, 
may  be  overcome^  and  the  human  mind  may  be  unchained,  freed 
frorii  its  thraldom,  and  set  at  liberty,  to  acquire,  without  one  fear 
for  futurity,  all  knowledge,  and  enjoy  all  happiness  attainable  upon 
this  globe. 

To  the  threshhold  of  this  subject  we  have  approached  through 
the  late  public  discussion  in  this  city.  Let  us  now  try  to  enter  into 
tiie  sanctuary,  and  wrest  victory  from  the  ignorance,  superstitioa 
and  bigotry  of  all  the  ages  which  are  past. 

It  is  victory  the  most  worthy  to  contest  to  the  utmost  stretch  of 
the  human  faculties,  that  man  has  ever  yet  contended  for. 

Before  we  commence  this  encounter,  it  will  be  well  to  rempve 
one  obstacle,  without  the  removal  of  which,  the  parties  cannot  enter 
fairly  upon  the  subject.  It  is  the  almost  universal  impression,  that 
the  doctrines  of  free  will  are  favorable — nay,  absolutely  necessary 
to  virtue  and  to  happiness ;  while  those  who  teach  that  the  charac- 
ter is  formed  for  each  individual,  as  necessarily  lead  to  vice  and  to 
misery. 

These  impressions  show  to  what  extent  man  is  formed  by  the  irP 
fluence  of  external  circumstances,  producing  early  impressions  before 
they  can  be  examined  by  reason^  and  corrected  by  experience. 

For  as  we  shall  proceed  in  our  investigations  upon  tiiis  subject,  it 
will  be  discovered,  that  ignorance,  vice  and  misery,  and  free  will 
notions,  are  inseparably  connected  :  ignorance,  the  absence  of  know- 
ledge, always  produces  the  notions  of  free  agency  in  man.  The 
necessary  consequence  of  the  irrationalizing  doctrines  of  free  agency 
is,  to  generate  malignant  passions,  disunion,  contention,  strife,  and 
all  kinds  of  vice  and  misery, — in  fact,  to  produce  what  may  justly  be 
termed  "hell  upon  earth." 

While  the  knowledge  derived  through  a  close  and  clear  train  of 
reasoning,  that  the  character  of  man  is  formed  for  him,  will  so  en- 
lighten the  understanding,  that  the  malignant  feelings  will  not  germi- 
nate— the  inferior  passsions  will  have  no  pabulum  to  feed  them;  anger 
and  irritation  will  be  insane  movements;  contention  and  strife  will 
appear  as  they  are,  to  be  folly;  and  war,  too  inhuman  to  be  thought 
of  without  horror.  And,  in  consequence  of  acquiring  this  knowledge 
of  ourselves,  all  motives  to  vice  will  cease;  while  in  their  place  ^vill 
spring  up,  of  necessity,  all  the  opposite  virtues.  It  is  true,  faith  and 
belief  in  any  notions  contrary  to  nature,  will  have  no  place  in  the 
human  mind ;  for  they  will  be  detected  to  be  vices,  and  vices,  too,  of 
the  most  lamentable  description.  These  are  conclusions  which  fol- 
low from  an  impartial  investigation  into  tiie  necessary  practical  re- 


220  APPENDiX. 

suits  of  these  two  opposite  systems  for  the  foundation  of  the  human 
riiiud. 

It  becomes,  therefore,  unspeakably  more  fo  be  desired,  that  it 
Bhould  be  proved  that  tha  character  of  r«an  is  formed  fob  him,  by 
oflacr  powers  than  his  own,  than  that  it  should  appear  that  his  charac- 
ler  is  formed  hy  himself.  It  is  still  more  important,  when  we  reflect 
how  inferior  the  character  of  all  men  has  yet  been  formed  under 
the  latter  notion.  There  is  not,  at  this  moment,  a  more  grievous  or 
degrading  error  in  tlie  human  mind,  than  that  which  leads  it  to  sup- 
pose that  the  notions  of  free  agency  in  man  are  necessary  to  virtue 
am\  happiness.  For  while  this  impression  continues,  no  effort  will 
be  made  to  detect  its  fallacy.  So  far  from  this  error  being  favorable 
to  virtue,  it  is  itself  a  most  powerful  chain  to  keep  humanity  in 
bondage  to  evil  of  every  description,  and  to  induce  it  to  cling  to  that 
chain  as  its  greatest  good.  It  prevents  man  fro.n  seeing  any  thing 
in  hmnan  nature,  or  in  hui>ian  actions,  except  through  a  medium 
which  falsifies  whakeves  he  attempts  to  examine.  It  renders  him, 
from  birlh  to  death,  a  moral  coward, — so  weak  in  intellect,  that  he 
dares  not  examine  himself,  or  investigate  what  manner  of  being  he 
has  been  formed  to  be.  It  makes  him  much  more  base  and  irrational 
than  the  brutes,  by  compelling  him  to  become  ashamed  of  his  nature; 
which,  but  for  this  very  error,  would  be  discovered  to  possess  the 
jgerm  of  every  conceivable  excellence.  It  makes  him,  through  life, 
the  most  inconsistent  of  all  the  animal  creation.  He  follows  not  the 
wise  impulses  of  his  nature,  which  would  lead  to  excellence  in  con- 
duct aaJ  to  high  enjoyment;  but  he  is  perpetually  occupied  with 
whims  and  fancies,  which,  having  no  foundation  in  nature,  keep  him 
a  wild,  fantastic,  visionary  enthusiast,  or  a  continued  self  tormentor. 
It  contradicts  the  notion  that  he  is  now,  or  that  he  ever  has  been  a 
reasonable  creature.  He  kiaows  not  what  reason  is.  He  looks 
«afOund  him,  out  of  his  own  circle  of  errors,  and  discovers,  that 
iroiB  otiB  extremity  of  the  earth  to  the  other,  all  nations,  and  tribes, 
and  people,  are  acting  the  part  of  fools  or  madmen;  but  he  knows 
■not  that  the  cause  of  this  conduct  is  the  error  within  himself  and 
all  of  his  race,  Man  is  thus  deceived  to  his  degradation  and  misery, 
and  he  dares  not  probe  the  evil  to  its  source. 

He  is  now  precisely  under  the  same  kind  of  moral  delusion,  that 
he  was  of  physical,  previous  to  the  discoveries  of  Copernicus  and 
Galijeo.  His  senses,  from  the  beginning  of  his  knowledge,  im- 
pressed  him  with  the  belief  that  the  sun  moved  round  the  earth. 
Religion  taught  the  same  error.  When  facts  were  investigate*?,  and 
accumte  deductions  were  made  from  those  facts,  they  proved  that  the 
feun  was  stationary.  There  was,  therefore,  an  inconsistency  between 
the  uninvestigated  impressions  from  the  senses,  and  the  conclusion?, 
to  which  those  facts  and  deductions  led  the  inquiring  mind.  Where 
was  the  error? — in  the  uninvestigated  belief  that  the  sun  moved  round 
tijQ  earth,  or  in  facts  which  wait  for  examination,  and  remain  the 
same  yesterday,  to-day,  and  for  ever?  But  religion  had  taught  the 
physical  error" through  many  previous  age?,  and  religion  is  infallible' 


APPENDIX.  221 

-  i'ore,  facts,  and  nature,  and  reason,  however  consistent  these 
y  be,  and  however  beneficial  the  practical  results  which  they 
iiisclose  may  be,  must  all  yield  to  the  control  of  this  engine  for 
destroying  the  superior  Aiculties  of  human  nature ;  and  the  discoverers 
must  retract  their  newly  acquired  knowledge,  or  be  sacrificed  at  the 
shrine  of  religion. 

So  in  this  our  day.  The  uninvestigated  notions  induce  men, 
through  early  impressions,  to  believe  that  they  possess  the  pov.er  to 
think,  to  feel,  xind  to  act  according  to  their  will ;  and,  therefore,  that 
these  powers  originate  with  their  will,  and  they  are,  in  consequence, 
responsible  for  their  degree  of  inferiority  and  superiority,  have  merit 
or  demerit,  deserve  praise  or  blame,  and  reward  or  punishment  here 
and  hereafter,  as  these  qualities  of  their  nature-may  be  estimated  by 
themselves  and  others.  The  religion  of  this  day,iind  of  past  ages, 
has  taught  this  doctrine.  It  forms  the  foundation  of  the  whole  su- 
perstructure of  all  the  religions  that  have  ever  existed,  and  of  all  the 
divisions  and  subdivisions  of  it  which  are  at  tnis  day  spread  over  the 
e'arth.  And  although  facts  innumerable,  and  all  the  deductions  which 
the  most  accurate  reasoning  can  draw  from  those  facts,  and  the  whole 
process  of  human  life,  when  traced  step  by  stop  to  its  source,  prove 
that  those  first  impressions  respecting  thouglit,  feeling  and  conduct, 
which  give  the  appearance  of  free  will  to  man,  are  as  fallacious  as 
his  first  impressions  relative  to  the  motion  of  the  sun;  yet,  as  religion 
is  believed  to  be  as  infallible  tc-day  as  it  has  always  bd^n  in  the  esti- 
mation of  its  devotees,  the  door  of  the  most  valuable  knowledge  is  to 
be  closed  for  ever  against  man's  investigation.  He  must,  solely  to 
retain  all  the  irrational  mysteries,  miracles,  and  dogmas  generated  by 
the  most  ignorant  and  distorted  imaginations,  be  kept  the  ignorant^ 
base,  irrational,  weak,  vicious,  inconsistent  and  miserable  animal 
which  these  deceptive  impressions  have  ever  formed  him  to  be,  and 
which,  until  the  acquisition  of  real  knowledge  derived  from  facts  and 
experience,  shall  prevail  over  these  fallacies  of  the  mind,  he  must  ever 
oontinue  to  be,  to  the  utter  destitution  of  reason  and  common  sense. 

But,  say  the  supporters  of  these  mental  delusions,  do  we  not  feel 
that  we  have  a  will,  free  to  think,  to  feel,  and  to  act  as  we  like?  not 
attending  to  the  facts  which,  independent  of  their  will,  compel  them 
to  think  and  fe^l,  and  consequently  to  act,  by  certain  laws  wliich 
create  the  will  itself,  and  force  it  to  the  decision  it  makes,  and  to  the 
actions  which  are  consequent  upon  its  determination. 

So  the  supporters  of  the  physical  delusions  of  old  said,  "Do  we  not 
in  the  morning  see  the  sun  rising  in  the  East,  at  mid-day  in  the 
zenith,  and  in~thc  evening  set  in  the  West?  Will  you  cunning  men 
and  philosophers  persuade  us  out  of  our  senses?  ,  Cannot  we  see  and 
understand  these  things  as  well  as  you?  We  see  and  fee!,  and  there- 
fore know,  that  the  earth  moves  not,  and  that  the  sun  ever  performs 
its  regular  task,  to  give  us  by  its  daily  motions  the  change  from  Awy  to 
night,  and  to  give  us  light  and  heat.  Do  not,  then,  attempt  to  dec^eive 
us  by  your  pretensions  to  superior  knowledge,  and  endeavoj?  to  make 
us  think,  contrary  to  the  palpable  evidence  of  our  senses,  that  all  our 
VOL.  1I„  19* 


^22  APPENDIX. 

forotlilhers  were  mistaken,  and  that  our  religion  has  taught  us  error:? 
instead  of  truths.  No,  you  vile  atheists!  you  want  to  rob  us  of  all 
oir  earthly  consolations,  and  to  lessen  our  belief  in  the  infallibility 
cf  our  holy  religion  and  its  sacred  ministers.  Tempt  us  no  more  by 
specious  reasons  about  the  great  practical  benefits  of  real  knowledge 
derived  from  fixed  laws  of  nature:  we  know  nothing  about  them. 
And  if  you  continue  to  attempt  to  enlighten  us  upon  these  subject?, 
directly  opposed  to  our  senses  and  our  holy  religion  and  its  diving 
ministers,  we  will  punish  you  by  imprisonment  and  death.  Retract 
all  you  have  said,  or  suffer  the  consequences  of  your  scepticism  and 
blasphemous  doctrines."  And  Galileo,  to  save  his  life,  was  obliged  to 
retract  those  truths  upon  which  alone  the  glorious  science  of  astronomy 
is  known  to  men. 

But  what  is  this  science,  grand,  magnificent,  noble,  and  useful  as 
it  is,  compared  to  the  practical  results  to  be  obtained  from  an  accu- 
rate knowledge  of  the  science  of  tlie  formation  of  the  fnture  cha- 
racter of  the  human  race?  The  former  has  given  man  an  insight 
into  the  movements  of  the  planets  within  the  sphere  of  the  sun's 
attraction;  it  has  enabled  him  to  calculate  times  and  seasons,  and 
thereby  to  obtain  much  uscfid  practical  knowledge;  and  it  has  given  a 
certain  portion  of  eternal  happiness  to  his  race,  whicii  can  be  experi- 
enced only  when,  by  an  accurate  knowledge  of  some  new  facts,  tht 
human  capacity  has  been  expanded  to  encompass  another  combina- 
tion, complete  in  itself,  of  extended  causes  and  effects,  which  show 
forth  the  unchanging  consistency  in  all  the  works  of  nature,  and 
demonstrate  her  laws  to  be  everlasting. 

Great,  however  as  this  discovery  has  proved  to  man,  it  has  not  been 
competent  to  disturb  his  general  impressions  relative  to  his  long 
established  notions  of  his  own  free  will  and  conduct,  and  all  the 
demoralizing  consequences  attendant  upon  that  belief.  It  has  not 
enabled  him  to  perceive  this  hourly  increasing  scourge  of  his  race. 
It  has  not  given  him  sufficient  vigor  of  understanding,  and  strength 
of  moral  courage,  to  probe  the  true  cause  of  hmnan  evil  to  its 
source.  But  a  knowledge  of  that  science  which  shall  direct  most  un- 
erringly to  form  the  character  of  his  progeny  to  attain  all  excellence, 
phj'Sical,  mental,  and  moral,  will  eliect  all  these  things,  and  much 
m  ire.  It  will  secure  an  unchanging  and  untiring  progress  in  the 
most  valuable  knowledge,  and  fix  the  happiness  of  the  hilman  race 
upon  a  rock,  from  whence  the  passions  and  vices  resulting  from  the 
notions  of  man-s  independent  free  agency,  will  assail  it  in  vain;  their 
strength  will  diminish,  until  it  shall  be  entirely  axhausted. 

Now  this  science — the  overwhelming  practical  influence  of  which 
cannot  be  estimated  by  a  generation  trained  from  infancy  in  the 
reason-destroying  doctrines  of  fi-ee  will — is  of  such  mimense  conse- 
quence to  the  human  race,  that  tliere  is  no  other  subject  within  the 
present  range  of  man's  knowledge,  that  can  be  compared  with  it. 
For  this  science  has  a  direct  reference  to  the  formation  of  man,  be- 
fore the  germ  commences  its  process  to  produce  a  living  organized 
beia^.     it  accompanies  him  from  that  moment  to  his  birth.    It  con 


APPENDIX.  223 

tinues  with  the  infant,  child,  adult,  and  old  man,  to  death,  without  a 
moment's  intermission.  It  is  every  thing  to  each  individual,  and  to 
all  generations  of  mankind,  for  their  good  or  evil;  or  it  is  of  no 
moment  to  man,  and  utterly  unworthy  the  consideration  of  a  being 
formed  with  powers  to  become  rational.  Which  is  it?  Who  is  to 
answer  this  question?  Those  who  have  not  yet  been  taught  to  begin 
to  think  about  it?  or  those  who,  from  discovering  the  importance  of 
right  knowledge  on  the  subject,  have  devoted  their  lives  to  ascertain 
the  facts  which  man  developes  from  his  birth,  and  who  have  quietly 
examined  and  re-examined  those  facts  by  extensive  and  long  continu- 
ed experiments  upon  infants  and  children,  until  their  characters  were 
formed?  It  is  after  the  latter  mode  of  proceeding,  to  an  extent  of 
which,  in  reality,  few  are  aware,  that  I  give  a  matured  opinion  upon 
the  subject  of  my  fellow-beings. 

There  is  no  other  mode  of  acquiring  knowledge  deserving  the  at- 
tention of  enlightened  minds,  than  by  an  accurate  observation  of 
all  the  facts  known,  connected  with  the  subject,  and  by  a  careful 
comparison  of  all  these  facts,  one  with  another,  until  the  subject 
vmder  consideration  can  be  exhibited  in  all  its  parts  in  unison  with 
each  other, — forming,  by  their  combination,  one  complete  whole, 
from  the  first  principles  on  which  it  is  founded,  to  its  unvarying  prac- 
tical result. 

It  is  thus,  and  thus  only,  that  the  true  nature  of  man  is  to  be  demon- 
strated, and  that  it  can  be  ascertained  whether  he  is  a  being  of  inde- 
pendent thoughts,  feelings,  and  actions;  or  whether  he  is  like  the  other 
works  of  nature,  a  necessary  effect  produced  hy  all  the  preceding 
causes,  which  have  called  him  into  existence,  and  formed  him  to  be 
what  he  is  without  his  knowledge,  will,  or  control. 

It  is  by  this  course  of  proceeding,  that  I  have  prepared  mvself  for 
this  investigation.  It  is  through  innumerable  facts,  calmly  and  pa- 
tiently examined  and  compared  continually  through  an  active  life  of 
extended  experience  of  nearly  the  duration  of  half  a  century. 

Then  the  question  is.  What  is  man,  and  how  is  he  formed  to  be  r.s 
we  iind  him  physically,  mentally,  and  morally,  as  he  is  in  this  and 
every  other  country  at  this  day  ? 

The  twelve  fundamental  laws  of  human  nature,  given  twice  to  save 
reference  in  the  first  parts  of  this  work,  are  the  results  of  the  iucts 
examined  and  compared  as  I  have  mentioned  above.  To  those  who 
have  investigated  the  subject  in  the  same  manner,  who  have  derived 
their  knowledge  more  from  observation  than  from  books,  and  who 
have  followed  up  their  observations  by  extensive  practice ;  these  laws 
of  nature  will  be  understood,  and  their  direct  applicability  to  explain 
the  formation  of  the  human  character,  and  the  whc^e  existence  of  man 
from  birth  to  death,  and  with  the  general  business  of  society,  and  the 
government  of  nations,  will  be  duly  appreciated. 

As  the  germ  or  seed  of  man's  existence,  like  the  germ  or  seed  of 
all  other  animals  and  plants,  is  not  of  man's  contrivance,  and  as  the 
germ  possesses  the  essential  qualities  of  the  planter  animal,  and  fis 
the  culture  of  this  germ  does  not  depend  in  any  degree  upon  the  wi'i 


521  APPENDIX. 

of  the  individual,  no  mistake  can  be  more  gross,  than  to  attribute 
the  qualities  of  a  free  and  independent  action  to  any  thing  thus 
created  and  framed.  When  a  child  comes  into  existence,  it  is  entirely 
at  the  mercy  of  the  persons  around  to  give  it  language,  ideas,  and 
any  drection  to  its  feelings  which  the  knowledge  and  habits  they  pos- 
sess may  influence  them  to  exert  over  it.  And  it  must  receive  the 
impression,  which  all  external  objects,  natural  and  artificial,  make 
upon  its  senses. 

The  individual  knows  not  when  he  comes  into  existence,  his  t)wn 
natural  qualities  in  number,  kind,  or  combination.  He  knows  nothing 
of  the  persons  who  surround  him  and  acquire  the  guidance  of  his  mind 
and  affections.  He  is  equally  ignorant  of  the  nature,  kind,  and 
qualities  of  all  the  natural  and  artificial  circumstances  within  the 
localities  of  his  birth  or  place  in  which  he  receives  his  early  training 
and  instruction,  and  from  which  all  his  first  impressions  are  received. 
And  the  thoughts,  feelings,  dispositions,  mind,  will,  and  conduct  of  all 
men,  are  a  compound  of  all  these  natural  and  artificial  circumstan- 
ces united.  As  an  individual  existence,  man,  in  his  own  person, 
has  no  more  to  do  in  the  formation  or  compounding  of  any  of  these 
ingredients  which  make  him  what  be  is,  than  the  bee,  the  dove,  the 
tiger,  or  the  elephant,  have  in  determining  what  qualities  shall 
belong  to  their  respective  natures — what  propensities,  dispositions,  or 
habits  they  shall  possess  and  retain  through  life.  Man  can  be  no 
more  responsible  for  his  nature,  or  the  strength,  or  weakness  of  his 
propensities,  or  intellectual  or  moral  faculties,  than  these  or  any  other 
animal.  And  to  hold  man  responsible  for  his  nature,  fjr  his  general 
or  individual  propensities,  faculties,  and  qualities,  or  for  thp  direction 
which  his  predecessors  and  the  local  circumstances  in  which  he  is 
involved  may  give  to  them,  is  a  direct  act  of  insanity,  and  proves  that 
man  has  not  yet  been  formed,  by  his  nature  and  circumstances,  to 
become  a  rational  creature.  The  idea  of  merit  or  demerit,  of  praise 
and  blame,  or  of  rcAvard  and  punishment,  to  a  being  thus  constituted 
by  nature,  and  thus  compelled  to  be  what  he  is,  proves  that  man  has 
every  thing  to  learn  respecting  himself  and  his  race,  and  that  he  is 
yet  ignorant  of  all  that  is  essential  to  his  improvement  and  happiness, 
lie  must  know  himself  before  he  can  enjoy  the  faculties  which  nature 
has  given  him. 

By  attending  solely  to  facts,  by  an  extensive  comparison  of  these, 
e^ch  with  the  other,  by  the  imagination,  not  entering  into  any  of  our 
deductions  from  these  comparisons,  it  seems  possible  and  practicable, 
that  man  may  in  this  age  of  his  existence  acquire  sufficient  knowledge 
of  himself,  and  of  his  fellow  beings,  to  enable  him  to  tram  and 
educate  his  immediate  descendants  in  such  a  manner,  that  they  may 
possess  the  dispositions,  manners,  and  intelligence,  and  be  surround- 
ed by  those  ncv/  circumstances,  which  shall  give  them  the  means  and 
mclmation  to  form  their  children  to  become  somewhat  consistent  an- 
jmals  in  their  thoughts,  feelings,  and  conduct,  and  in  another  genera- 
tion or  two,  to  become  reasonable  beings,  who  will  know  what  is 
necessivry  for  their  chief  good  through  their  existence,  and  v>ho  will 


APPENDIX.  225 

act  ahvitys  in  conilirniify  to  that  knowledge,  and  thereby  secure  their 
own  perpetual  well  being,  and  the  happiness  of  their  race. 

It  is  the  individual's  persuasion  of  his  independence  in  originating 
his  thoughts  or  ideas,  feelings  or  actions,  that  has  made  man,  up  ^o 
this  present  time,  the  most  inconsistent  and  fantastic  earthly  animal, 
and  consequently  the  least  reasonable  in  his  conduct  of  any  of  them 
It  is  this  notion  that  makes  him  proud,  vain,  jealous,  malicious, 
covetous,  sefish,  ambitious,  irritable,  angry,  uncharitable  and  religi- 
ous. It  is  this  notion  that  renders  necessary  the  demoralizing  sys- 
tem of  commerce,  for  a  money  prefit,  of  law,  of  medicine,  of  war^ 
and  of  preaching.  It  is  this  notion  which  necessarily  pervades  the 
whole  character  of  man  from  infancy  to  death,  with  insincerity, 
deception  and  falsehood,  and  which  thus  engenders  among  the  whole 
race  of  mankind  every  conceivable  vice  and  crime,  and  subjects  them 
in  consequence  to  perpetual  disease  of  body  and  mind,  and  to  every 
kind  of  physical  and  mental  suffering.  Not  any  one  of  these  nume- 
rous evils  will  be  experienced  as  soon  as  measures  can  be  devised 
and  carried  into  practice,  to  enable  man  to  know  himself,  and  t© 
become  a  rational,  in  place  of  an  irrational  creature. 

What  nation  or  trib*  or  people,  are  acting  like  sane  or  reasonable 
beings  in  the  estimation  of  any  nation,  tribe  or  people,  who  are 
without  their  localities?  None,  because  all  have  been  formed  to  be 
v.'hat  they  now  are  by  their  localities,  and  these  localities,  to  the 
extent  that  man  could  influence  them,  have  been  combined  and  ar- 
ranged under  the  notion  of  man's  free  agency:  hence  tlie  inconsist- 
ency, confusoii  and  disorder,  in  all  the  artificial  arrangements  of  the 
human  race;  while  system^  order  and  beauty  pervade  all  the  other' 
operations  of  nature.  It  is  a  question  of  deep  interest  to  all,  to 
ascertain  to  what  extent  man  can  be  made  to  become  conscious,  in 
the  present  generation,  of  the  removeable  evils  which  now  sorely 
afflict  him  on  every  side;  to  what  extent  he  can  be  excited  to  anni- 
hiiate  their  cause  of  existence;  and  in  their  place  substitute  enjoy- 
ment which  shall  contribute  to  promote  health — increase  good  spirits, 
and  in  their  retrospect  always  satisfy  the  mind,  and  therefore  extend 
its  gi-atification,  and  thus  multiply  the  pltiasures  of  each  moment 
by  the  recollections  of  our  past  existence. 

All  this  is  now  in  progress  to  be  known,  and  one  day  enjoyed, 
by  the  whok  btiman  race.  But  what  portion  of  it  shall  fall  to  the 
lot  of  the  present  generation,  will  depend  upon  the  extent  of  morat 
courage  that  can  be  elicited  to  plead  boldly  against  the  errors  of 
free  will,  and  upon  the  well  directed,  active  exertions  of  those  Avho 
directly  perceive  the  cause  of  existing  evils,  the  only  mode  by  which 
they  can  be  removed,  and  also  upon  the  ;'.mount  of  resistance,  which 
they  may  experience  from  the  unavoidable  prejudices  which  have 
been  forced  upon  the  present  generation. 

For  some  thousands  of  years  past,  the  most  learned  and  acute 
minds,  have  been  more  or  less  'occupied  in  attempts  to  unravel  the 
rnysteriesof  human 'not  ions,  on  the  subje^'t  of  fr^e  will  and  necessity; 
and  they  have  at  length  discovered,  after  deluging  the  world  wi'Jt 


2S§  APPENDi:^. 

ifeountless  volumes,  which  involve  rather  than  elucidate  the  tnyster}'^ 
that  man  had  the  power  to  act  in  obedience  to  his  will  when  his 
will  was  formed ;  but  as  the  will  was  formed  by  the  union  of  his 
thoughts  and  feeli.igs,  and  as  his  thoughts  and  feelings  proceeded 
from  previous  circumstances,  over  which  he  had  no  control,  that  man 
appeared  to  be  a  frefe  agent,  but  that  he  was  not  so  in  reality;  that 
instead  of  forming  his  own  character  and  determining  his  own  con 
duct,  the  germ  of  his  existence,  his  entire  organization,  and  all  the 
circumstances  which  formed  him  to  be  what  he  is,  are  created  for  him 
without  his  knowledge  or  wUl,  until  he  has  been  so  far  formed  that 
when  he  appears  to  have  some  powers  of  independent  volition,  they 
always  proceed  from  the  combined  organic  and  external  circumstan- 
ces, by  which  he  has  been  previously  and  unavoidably  influenced. 
These  are  the  fair  deductions  to  be  made  from  this  mass  of  writings  j 
but  the  authors  of  them,  who  were  all  literary  or  learned  men,  shut 
up  in  their  cloisters  or  closets,  never  conjectured  the  difference  that 
would  arise  in  the  thoughts,  feelings,  dispositions  and  general  conduct 
of  mankind,  between  being  trained  from  infancy  under  the  loose, 
uncertain  and  inconsistent  notions  of  free  will  and  independent  con- 
duct; and  a  clear  understanding  of  the  laws  of  human  nature,  and  of 
the  circumstances  which  form  the  character  of  every  individual. 
They  v/ere  not  practical  men  acting  extensively  in  the  varied  busi- 
ness of  life,  and  therefore  as  literary  men,  they  knew  little  more 
than  literary  ideas,  and  few  things  more  unfit  men  for  acquiring  a 
knowledge  of  mankind  than  literary  habits,  which  generally  give  the 
individuals  possessing  them  incorrect  notions  of  men,  and  of  the 
practical  affairs  of  life.  These  habits  have  been  the  chief  canse,  why 
the  extreme  difference  that  the  doctrines  of  free  will  and  necessity 
are  calculated  to  effect  upon  the  dispositions,  thoughts,  feelings,  and 
conduct  of  every  individual  of  the  human  race,  has  been  overlooked; 
why  human  nature  has  been,  for  so  many  ages,  afflicted  with  every 
kind  of  evil  which  the  erroneous  notions  of  man's  free  agency  are 
certain  to  create;  and  why  it  has  not  enjoyed  the  happiness  which 
the  doctrines  of  necessity,  or  of  the  true  cause  which  form  the 
character  of  every  individual  is  calculated  to  create. 

Were  these  results  known- — were  they  ever  imagined  by  mankind, 
to  a  very  small  extent  of  their  real  importance,  no  one  would  rest 
satisfied  as  he  is,  whatever  may  be  his  occupation,  calling  or  profes  ■ 
pion.  The  magnitude  of  the  prize  would  appear  to  be  such,  that  one 
and  all  would  exert  the  utmost  of  their  faculties  to  comprehend  the 
subject,  and  bring  about  the  change.  Nothing  that  the  combined 
powers  of  men  could  accomplish,  would  be  left  undone,  to  remo>ie 
their  misery  and  secure  their  happiness. 

How  little  do  men  of  all  ranks  and  conditions,  of  all  nations  and 
climes,  suspect,  that  the  power  is  within  their  reach,  if  they  had 
knowledge,  to  relieve  themselves  of  all  the  artificial  evils  known, — 
ignoran'-e,  poverty,  vice,  passions,  strife,  and  every  kind  of  disuiiion, 
with  all  its  necessary  s'lflerings  attendant  ■'y>on  the  infringement  of 
live  laAvs  of  our  nature, — and  to  live  perpetually  in  a  society  in  which 


APPENDIX  ^n 

i.iore  knowlecige  would  be  acquired  in  one  year,  than  has  e^-er  yet, 
been  attained  in  a  century,  and  in  which  improvements  would" be 
made  in  the  condition  of  all  classes,  in  proportion  to  their  advance  in 
jinowledge. 

No  man  has,  I  believe,  ever  yet  investigated  the  subject  of  free 
will  and  necessity,  so  early  in  life  as  myself;  or  so  clearly  ascertained, 
from  an  observation  of  facts,  and  from  practice,  the  science  of  the 
formation  of  character^  at  an  age  sulficiently  early  to  prevent  the 
influence  of  the  doctrines  of  free  will  from  forming  his  youthful 
habits  and  associations  of  ideas.  This  singular  result  was  effected 
in  my  character  at  an  age  when  the  lirst  combinations  of  ideas  could 
be,  and  were^  unassociated  to  their  foundation.  And,  in  conse- 
quence, an  entire  new  character  was  formed  for  me,  and  my  conduct 
and  progress  through  the  world  has  proceeded  entirely  on  that  foun- 
dation. Ij  therefore,  know  from  experience  the  dispositions  that  a 
knowledge  of  the  formation  of  character  will  implant,  the  habits  it 
will  form,  the  knowledge  it  will  give,  the  perseverance  in  the  attain- 
ment of  an  object  to  secure  a  great  public  benefit  it  will  fix,  the  moral 
courage  it  will  create,  the  disinterestedness  it  will  pi'oduce,  tlie 
personal  sacrifices  it  will  render  delightful  to  make,  to  remove  the 
existing  evils,  and  insure  the  future  happiness  of  mankind;  to  remove 
the  veils,  by  destroying  the  errors  and  opposing  principles  and  prac- 
tice derived  from  the  doctrines  of  free  will,  and  introducing,  in  their 
place,  truths  to  be  obtained  from  real  knowledge.  The  most  iDeautifuI 
moral  harmony  will  then  exist  between  the  principles  and  practices 
of  the  human  race — between  the  looks,  words,  and  actions  of  every 
individual. 

If  tliis  knowledge  can  produce  the^e  results,  and  if  no  other 
knowledge  can  effect  a  similar  moral  change,  or  any  other  general 
and  permanent  beneficial  alteration  in  the  condition  of  mankind,— 
who  would  not  make  any  personal  saerifice,  to  hasten  its  introduction 
and  universal  adoption  ? 

I  have  the  most  full  conviction,  from  tfce  coincidence  of  all  facts 
connected  with  the  sul^ect,  that  this  knowledge  can  effect  this  change, 
I  know,  from  experience,  that  this  knowledge  itself  becomes  a  cir- 
cumstance so  irresistibly  powerful  in  the  formation  of  the  thoughts, 
feelings,  miud,  and  conduct,  that  the  character  of  each  individual 
will  be  made  by  it  superior  to  any  character  that  has  yet  been 
formed,  under  the  deinoralizing  influences  of  the  fallacious  notion  of 
tlie  doctrines  of  free  will  and  free  agency. 

And  here  is  ttie  mystery  developed :  here  is  the  true  cause,  why 
Mr.  Campbell's  leaj-ning  and  ingenuity  seemed  to  me  mere  wordy 
wanderings,  without  the  foundation  of  a  probable  or  possible  single 
fact,  upon  which  to  rest  his  incongruous,  imaginary  superstructure. 
Oil  the  contrary,  through  a  knowledge  of  the  facts  which  I  had 
examined,  re-examined,  compared,  and  fully  canvassed,  times  innu- 
merable, with  the  most  eminent  men  of  the  last  thirty  years,  I  could 
not,  however  much  I  v/ishei  to  think  otherwise,  prevent  myself  feel" 
ing  the  baseless  fivbric  of  tlie  v/hole  of  his  fanciful  vision.     It  aljo 


^28  APPENDIX. 

seemed  to  me  evident,  in  almost  every  sentence  he  uttered,  that  his 
superior  natural  talents  had  been  overvk^helmed  and  nearly  destroyed 
by  the  errors  of  his  early  instruction,  which  he  had  been  compelled 
to  imbibe.  And  it  was  to  me  no  less  evident,  that  when  he  spoke 
during  the  discussion,  he  was,  from  the  same  cause,  riveting  chains 
of  ignorance  and  folly  upon  those  who  by  their  previous  instruction 
had  been  prepared  for  such  doctrines.  Before  Mr.  Campbell,  senior, 
left  the  city,  several  new  converts  to  baptism,  chiefly,  I  believe, elderly 
ladies,  were  plunged  over  head  by  him  in  the  waters  of  the  canal 
und  of  the  Ohio.  The  parties  seriously  believed  that  such  a  washing 
was  to  open  the  way  to  heaven  for  them.  These  operations  were  on 
two  occasions — one  in  the  canal  basin,  and  the  other  in  the  Ohio 
river — quite  public  exhibitions.  Is  it  not  melancholy  to  see  some 
of  the  finest  faculties  of  human  nature  thus  deranged? 

I  had,  during  the  period  of  the  public  debate  with  his  son,  and  for 
nearly  a  fortnight  afterwards,  frequent  friendly,  open,  and  frank  pri- 
vate discussions,  at  the  houses  of  our  friends  in  and  near  the  city, 
w  ith  this  reverend  gentleman.  There  is  something  so  kind  and  evi- 
dently sincere  in  his  manners,  that  I  had  gi'eat  pleasure  in  all  my 
communications  with  him.  And  I  believe  we  each  expected  to  make 
-some  impression  upon  the  mind  of  the  other;  or,  if  not,  to  discover 
the  real  cause  which  united  us  in  feeling,  and  divided  us  in  the  foun- 
dation of  our  sentiments  on  the  subject  of  religion.  When  the  time 
of  separation  arrived,  however,  the  impression  left  on  my  mind  from 
the  whole  of  the  intercourse  between  us  was,  that  our  feelings  of 
good  will  and  friendship  for  each  ofher  had  increased;  but  that  not 
the  slightest  progress  had  beenmade  in  the  conversion  of  either  party 
to  the  religious  or  irreligious  opinions  of  the  other. 

These  were  the  impressions  that  the  public  and  private  discus- 
sions with  Mr.  Alexander  Campbell  and  his  father  left  upon  my 
mind.  I  could  not  but  lament  the  errors  of  their  early  instructions. 
I  have  no  doubt,  this  feeling  is  expei-ienced  with  equal  sincerity  oti 
their  parts,  relative  to  what  they  are  obliged  to  believe  my  obstinacy 
in  a  course  which  they  have  not  the  means  to  fathom.  While  their 
association  of  ideas  resting  upon,  and  proceeding  from,  the  notions 
of  free  agency  in  man,  and  developed  through  all  the  mazes  and  ex- 
travagancies of  the  christian  scheme,  remain  unbroken,  they  must 
conclude  that  I  am  either  insane,  or  influenced  by  some  superior 
agency  to  promote,  in  some  indirect  manner,  the  decrees  of  Almighty 
Power;  or  that,  unknown  to  myself,  lam  an  instrument  to  hasten 
the  period  of  the  promised  millennium.  They  are  in  a  state  of  hourly 
perplexity ;  their  minds  are  full  of  confused  associations  of  ideas, 
owino-  to  the  direct  opposition  between  the  facts  around  them  and 
the  notions  they  have  imbibed  from  infancy.  They  can  only  con- 
jecture these  matters  vaguely,  with  many  incongruities  continually 
presenting  themselves  in  every  step  of  their  progress.  Tt  is  utterly 
impossible  there  can  be  any  consistency  in  the  thoughts,  feelings,  or 
conduct  of  any  individual,  who  has  been  conscientiously  trained  in 
^  doctrines  of  free  agency,  and  any  of  fjie   numerous  reli^iougi 


APPEM3IX.  22U 

fauudid  up3U  them.  Walle  this  mist  be  the  state  of  their  minds, 
there  can  be  no  hope  of  a  change  to  a  consistent  or  sane  state  of 
association  of  ideas — of  a  new  birth,  rcgt;ncrafion,  and  resurrection 
from  sin  and  misery.  They  must  be  convinced  of  the  original  or 
fundamental  errors  which  thoy  imbibed  unconseio  isly,  when  they 
were  infants  and  children,  and  whinh  are  the  germ  of  all  the  associ-i- 
tions  of  ideas  thoy  possess,  before  their  "minds  can  be  born  again."' 

To  admit  of  this  great  change  in  their  minds,  they  must  become  as 
little  children,  and  sulmiit  tiioir  instructions,  not  to  a  gospel  indirect 
opposition  to  nature,  but  to  facts  and  reason,  Avhich  are  alwoys  con- 
sistent with,  and  never  in  opposition  to  it. 

But  this  change  does  not  depend  upon  any  thing  that  shall  pro- 
ceed from  Mr.  xilexander  Campbell  or  his  father,  as  free  agents.—^ 
Motives  must  be  first  placed  before  them  hv  others,  suHiciently  pow- 
erful to  create  in  their  minds  a  proba!)i!ity  of  doubt  that  they  may 
have  been  instructed,  like  the  thousands  of  millions  of  their  fellows 
who  have  gone  bel^jre  them,  in  popular  local  errors  from  i.uf.mcy, — 
and  that,  like  them,  they  were  nnablc  to  detect  their  fallacies.  This 
is  the  most  difficult  task  to  perform  on  minds  deeply  read  in,  and  ten- 
aciously adhering  to  popular  notions!.  But  being  once  accomplished, 
and  a  right  direction  given  to  their  inquiries  and  investigations,  tlie 
change  in  sentiment,  although  perhaps  slow  at  first,  would  soon  be- 
come rapid  and  extensive.  Whether  these  results  may  ever  be  produ- 
ced on  these  gentlemen,  w  ill  depend  upon  circumstances  over  which 
they  have  no  control. 

I  have  thus  developed  the  cause  wh)',  during  the  late  discussion, 
Mr.  Alexander  Campbell  and  I  made  no  impression  on  each  other's 
mind.  We  pursued  each  his  own  chain  or  association  of  ideas,  as 
it  were  in  parallel  lines,  w^ithout  the  slightest  approximation.  As  was 
to  be  expected,  I  never  felt  the  weight  or  influence  of  one  of  those 
arguments,  which  Mr,  Campbell  called  philosophical;  by  which  I 
understand,  an  argument  derived  from,  and  consonant  with,  the 
known  laws  of  nature,  devoid  of  hypothesis  or  immagination.  There 
was,  there  could  be.  nothing  of  the  kind  delivered  by  him.  He!  at, 
first,  and  after  a  slight  verbal  alteration  in  the  sixth,  -ultima^ly  ad- 
mitted the  truth  of  the  twelve  fundamental  laws  of  human  nature, 
on  which  I  rely  to  disprove  the  possibility  of  any  religion  in  the 
world  being  true.  And  admitting  these,  if  his  mind  had  not  been 
formed  on  the  irrational  notions  of  free  will,  and  its  endless  contra- 
dictions to  itself  and  all  nature,,  he  mnst  have  perceived  the  inutility 
of  any  farther  discussion  on  this  subject.  For  any  one  of  the  first 
•seVen  fundamental  laws  being  admitted  and  understood,  all  iiotions 
of  any  free  agency  of  m:m  must  forever  cease. 

That  in  his  own  person  he  has  any  free  agency  in  forming  his  own 
character,  or  of  thinking,  feeling,  and  acting,  according  to  any  inde- 
pendent powers  which  he  possesses  to  create  a  thought,  a  feeling,  or  a 
will, becomes  too  absurd  to  dwell  upon.  What  human  being  ever 
originated  one  thought,  one  feeling,  or  a  single  volition  that  did  not 
proceed  immediately  from  his  organi7.atir>n,  united  with  the  infir.ences 

VOL.  II,  20 


230  APPENDIX. 

'tvhich  external  circumstances  made  upon  that  organization?  AiKi 
what  intelligent  mind,  does  not  know,  that  all  the  powers  and  quali- 
ties of  that  organization,  and  all  external  circumstances,  were  brought 
into  existence  without  his  consent?  Seeing  the  discussion  take  this 
course,  and  knowing  it  was  to  be  put  upon  record,  to  await  the  delib- 
erate ordeal  of  public  scrutiny  and  investigation,  I  could  have  no  fear 
for  its  final  result,  and  therefore  I  yielded  all  minor  matters  to  Mr. 
Campbell,  and  the  moderators,  who  were  unconscious,  as  it  seemed  to 
me,  of  the  real  state  to  which  the  discussion  had  arrived  early  in  the 
debate. 

It  was  well  they  did  not,  or  their  conscientious  fears  for  the  pop- 
ular belief,  in  which  all  of  them  had  been  instructed,  might  have  in- 
duced a  desire  that  some  other  course  should  be  taken.  As  it  was, 
the  public,  prejudiced  as  it  must  be,  will  in  due  time,  when  the  first 
feelings  of  irritation  shall  subside,  become  the  best  judge  between  the 
two  systems,  and  truth  inll  ultimately  prevail . 

It  may  be  inquired,  why  I  have  used  such  exertions,  and  made  such 
personal  sacrifices,  to  destroy  the  influences  of  religion,  over  the  woi-ld, 
seeing  that  the  population  is  ignorant,  and  reqtiires  some  supernatu- 
ral fears  and  hopes  to  keep  it  under  government? 

I  reply,  because  I  discover  that  the  population  of  the  world  is  ignor- 
ant, and  that  these  superstitious  fears  keep  it  so,  and  therefore,  it  can- 
not be  governed  but  through  supernatural  hopes  and  fears.  History 
informs  us,  that  the  governments  and  people,  in  former  times,  M^ere 
too  inexperienced,  the  one  to  govern,  and  the  otlier  to  be  governed, 
except  through  the  hopes  and  fears  of  imaginary  supernatural  powers. 
And  it  is  these  powers  which  now  alone  prevent  the  governed  and 
governors  acquiring  that  knowledge  Avhich  would  place  both  under 
circumstances  greatly  more  to  be  desired  than  those  which  now  every 
where  exist.  The  population  of  the  world  is  cnpable  of  being  taught 
knowledge,  derived  from  facts  upon  and  around  the  earth,  all  cogni- 
zable by  their  senses,  sufficient  to  induce  feelings  within  them,  that 
will  render  it  one  of  the  most  easy  and  delightful  tasks  to  govern  them 
— equally  easy  and  delightfiil  to  those  who  govern  and  those  who  are 
governed.  The  religions  of  the  world  are  now  the  only  obstacle  in 
the  way  of  this  universal  improvement  in  the  condition  of  the  human 
race.  It  is  a  clear  and  distinct  perception  of  this  knowledge,  derived 
from  the  unchanging  laws  of  human  nature,  that  impel  me  onwaiH, 
regardless  of  popular  notions  and  feelings,  to  prepare  the  way,  to  en- 
able those  who  govern  the  world,  to  effect  this  glorious  change,  in  the 
physical,  intellectual,  and  moral  character  and  condition,  of  the 
population  of  all  countries.  To  effect  it  without  opposition  from  any 
quarter;  in  peace,  in  good  order,  and  with  kind  feelings,  which  shall 
thenceforth  continually  increase. 

It  may  be  further  asked,  what  information  have  I,  unknown  to  oth- 
ers, to  enable  me  to  form  a  decisive  judgment  in  those  matters,  involv- 
ing the  well  Vieing  of  all  people  and  nations.  I  answer,  that  which  has 
been  derived  from  a  mitid  in  which  the  first  combinations  of  ideas, 
founded  on  ihp  notions  of  man's  free  agency,  were  very  easily  unasso- 


APPENDIX.  2^1 

Cjafed  to  their  base  o/  original  germ,  from  the  observation  of  facts; 
of  new  data  bv  which  new  associations  of  ideas  were  formed,  and 
which  enable  mo  to  perceive,  that  the  cliaracter  or  qualities  of  all 
that  have  material  life,  was  jriven  to  it  by  the  laws  of  its  organization, 
That  the  wl\olc  character  of  all  men  was  fnrmed^or  them,  and  as  all 
their  physical,  intellectual,  aud  moral  qualities  trerc  formed  Ibrthem, 
they  were  not  and  could  not  be  rationally  supposed  to  be  account.ablo 
beings,  for  «  hat  they  were  made.  That  with  this  knowledge,  if  it 
were  desirable  to  form  the  character  of  the  population  of  the  world, 
individually  and  generally  to  be  superior  in  all  respects,  and  greatly 
more  virtuous  and  hapj)y  than  the  present  generation,  there  was  a 
fixed  and  certain  mode  of  proceeding — a  science,  by  the  adoption  of 
^vhich,  this  change  may  be  accomplished.  And  so  beneficially  may 
the  change  be  made  to  all,  that  no  indvidual,  whatever  may  be  his 
present  condition,  would  have  any  interest  whatever  in  opposing  it. 
Should  I  be  further  questioned,  and  asked  what  application  I  have 
made  of  these  new  notions  or  principles,  I  answer,  that  I  have  fuUy 
proved  their  beneiits  in  all  the  aliairs  of  life. 

That  I  applied  them  to  education,  to  production,  to  distribution,  to 
exercise,  amusement,  and  recreation,  and  to  government,  upon  a  mod- 
el sufficiently  large  to  demonstrate  their  great  superiority,  for  all  the 
practical  purposes  of  life  over  the  wretched,  inconsistent,  and  oppo- 
sing nations,  generated  by  the  belief,  engendered  without  thought  or 
reflection,  in  man's  individual  free  agency  and  responsibility.  And 
the  beneficial  effects  of  these  general  practices,  were  for  years  before 
the  public.  They  succeeded  so  far  beyond  all  anticipations,  that  sev- 
eral attempts,  under  the  old  nations  of  the  world,  were  made  to  imi- 
tate them.  But  these  attempts  were  instituted  by  individuals  who 
knew  not  the  source  from  whence  they  originated  or  by  what  princi- 
ples they  were,  for  a  long  period,  successfully  conducted.  Many 
were  at  a  loss  to  divine  by  what  secret  springs,  so  much  happiness 
and  prosperity  were  produced,  and,  without  apparent  effort,  continued 
without  change.  ^ 

There  was  no  other  secret  in  my  practical  proceeding  at  Mew  Lan- 
ark than  this.  Rational  infint  schools  were  instituted,  for  the  educrt- 
lion  of  all  the  children  of  the  population,  as  one  family,  from  the  age 
of  eighteen  months.  Stores  were  established  to  supply  the  population 
with  the  best  food  and  clothes,  at  the  lowest  rates.  The  manage- 
ment of  the  manufactories,  was  devised  for  the  comfort  of  the  people, 
and  the  prosperity  of  the  proprietors  and  conductors.  Exercises, 
amusements,  and  recreations,  were  conveniently  arranged,  for  the 
health  and  pleasure  of  the  children  and  adult  population — and  the  go- 
vernmentofthe  whole,  uniting  all  as  one  community  of  friends,  hav- 
ing the  paramount  happiness  of  all  for  its  common  object.  The 
whole  of  the  practices  emanated  from  and  were  under  the  sole  influ- 
ence of  the  principles  derived  from  the  knowledge  that  the  character 
of  man  is  formed  yb/*  him — fijrmed  through  the  constant  action  of  ex- 
ternal circumstances  upon  the  peculiar  organization  of  each  individual. 


.•:02  APPENDIX. 

Little  does  the  world  know  that  all  that  is  truly  permanently  goo<f 
'!i  practice  ia  the  present  day.  has  emanated  from  the  same  knoAV- 

Did  any  of  the  thousands  of  millions  of  the  individuals  who  have 
been  trained  in  the  selfish,  demoralizing,  and  ever  changing  notions  ' 
«r  man's  free  agency  ever  think  of,  or   institute  a  rational  infant' 
vjchciol  ?  ■ 

A  rational  infant  school  is  the  first  step  requisite  to  the  formation 
of  a  virtuous  and  enlightened  population,  and  without  which,  a  popu- 
fation  superior  in  dispositions,  habits,  and  knowledge,  will  never  be 
<.'rcatcd. 

I  perceive,  with  such  feelings  of  compassion  as  such  knowledge 
will  always  produce,  the  attempts  to  attribute  the  discovery  and 
introduction  of  rational  infant  schools,  to  the  free  agency  system,  or 
tj  religion ;  to  Pestalozzi,  to  Kir.  Wilson  of  London,  or  to  any  one 
iiolonging  to  the  free  agency  system,  connected  with  Christianity : 
V)  any  person  or  to  any  cause  in  preference  to  its  true  origin.*  To 
tlie  science  of  the  formation  of  the  human  character,  the  world  is  alone 
iadebtcd  for  the  discovery,  introduction  and  successful  practice  of 
rational  infant  schools,  I  mean  successful,  considering  they  had  to 
make  their  v/ay  in  opposition  to  all  the  popular  habits  and  notions 
iinivejsaliy  prevalent,  derived  from  the  notions  of  free  agency  and 
the  christian  religion.!  So  far  is  it  from  being  true,  that  the  rational 
iafant  schools  originated  with  the  Christian  religion,  or  any  profes- 
sing Christian,  it  was  founded  upon  principles  in  direct  opposition  to 
fue  iuudamental  doctrines  of  all  religions.  It  proceeded  from  obser- 
vation of  facts,  from  calm  reason,  and  from  a  real  knowledge  of  human 
nature  thus  derived.  It  was  established  to  demonstrate  to  the  world 
the  childish  folly  of  Christianity,  and  of  all  other  religions  founded 
on  the  misconceived  notions  of  man's  free  agency.  The  public  were 
invited  to  see  its  practical  effijcts  in  the  village  of  New  Lanark.  The 
iuvitation  was  accepted,  and  increasing  crowds  came  annually,  for 
many  yeai"s,^til  my  private  fortune  ceased  to  be  equal  to  the  expense 
of  the  daily  Rowing  curiosity  of  Europeans  and  Americans — of  Ihe 
iiitelligent  travellers  from  these  two  continents,  who  naturally  wi:<hed 
to  learn  something  of  the  principles  and  practices  by  which  little 
•  •hildvcn  were  formed  to  be  intelligent;  to  enjoy  themselves  without 
;jicquiring  vicious  habits;  and  to  gratify  and  delight  their  teachers, 
tiieir  parents,  and  strangers,  by  their  union,  kind  dispositions,  ajid 
comparatively  superior  manncrsr  and  conduct.  Having,  there- 
fore, satisfied  myself  of  the  great  practical  value  of  this  science, 
and  having-given  abundant  proof  to  the  world  of  its  immense  superi- 
ority over  all  similar  proceedings  founded  on  the  notions  of  man's  free 
agency,  and  having  the  attainment  of  much  higher  objects  than  the 
partial  improvement  and  happiness  of  a  papulation  of  two  or  three 
thousand  persons, — I  resigned  the  establishment  to  the  management 

'•See  American  Journal  of  EJacation— B  jston.  No.  37. 

•[For  which  opposition,  see  the  correspomlence  between  the  Rev.  Mr. 
Merries,  mimster  of  the  p.uith  of  Lanark,  and  tiie  author. 


APPENDIX.  233 

of  others,  who,  1  thought,  would  do  the  population  the  least  injury 
that  the  notions  of  man's  free  agency  would  admit.  And  ultimately, 
not  liking  the  condition  to  which  large  manufacturing  establishments 
were  reduced,  by  competition  arising  from  the  general  ignorance  and 
folly  of  society,  I  disposed  of  all  my  pecuniary  interests  in  that  beau- 
tiful arrangement  for  progressive  human  improvement.  I  shall 
never,  I  believe,  cease  to  feel  a  deep  interest  in  its  success,  and  in  the 
happiness  of  a  population-  the  juniors  of  which,  in  particular,  seemed 
10  me  as  members  of  my  own  family. 

The  second  attempt  to  form  a  rational  infant  school  originated  with 
my  friends,  Mr.  Brougham,  John  Smith,  M.  P.,  Henry  Hase,  cashier 
of  the  baidi  of  England,  John  Walker  of  Arnos  Grove,  Soutiigate, 
one  of  my  partners  in  the  New  Lanark  establishment,  whose  unas- 
suming, iout  efficient  good  actions,  his  immediate  friends  only  knew 
how  to  appreciate  fully  and  justly.  These  gentlemen  united  with 
the  mai-quis  of  Lansdown,  Mr.  Zachariah  M'Cauley,  Mr.  James 
Mills,  of  t.he  India  house,  Mr.  Benjamm  Smith,  and  a  few  others,  who, 
from  their  repeated  personal  observations  upon  visits  at  the  infant 
school  at  New  Lanark,  or  the  testimony  of  those  who  had  minutely 
examined  the  efiests  which  were  produced  there,  were  induced  to 
desire  an  extension  of  these  benefits.  These  gentlemen  proposed  to 
raise  a  subscription  among  themselves  to  establish  a  similar  school 
in  London,  if  I  would  supply  them  with  a  master  from  New  Lanark; 
to  which  I  very  readily  agreed.  Tlie  subscription  was  raised,  and 
the  tirst  infart  school  in  England  was  erected  in  Westminster;  and 
I  sent  James  Buchanan  from  the  infant  school  at  New  Lanark  to 
superintend  it.  Buchanan  instructed  Mr.  Wilderspin  to  superintend 
the  third  infant  school,  which  was  established,  if  I  mistake  not,  in 
Quaker  street,  Spitalfields,  London.  And  of  this  third  school,  some 
years  after  its  establishment,  Mr.  Thomas  Wilson  became  the  liberal 
supporter,  and  active  and  zealous  patron.  His  brother,  the  Rev 
Daniel  Wilson,  afterwards  erected  one  at  Welthamstrow,  a  few  miles 
from  London ;  and  in  a  year  or  two  subsequent  to  this  period,  or 
nearly  ten  years  afier  the  original  school  was  opened  in  New  Lanark, 
they  began  to  spread  far  and  wide,  until  they  now  bid  fair  to  become, 
as  they  ought  to  be,  universal. 

I  have  been  thus  particular  in  giving  the  history  of  these  schools,' 
because  they  are  the  first  practical  measure  the  world  has  witnessed, 
flowing  purely  from  a  knowledge  of  the  science  of  the  formation  of 
character;  and  because  the  ministers  and  members  of  various  religi- 
ous sects  have  seized  upon  the  plan,  and  are  converting  that  which 
its  author  designed  as  a  first  step  to  train  man  to  become  a  reasonable 
being,  into  an  engine,  and  a  most  powerful  one,  too,  by  which  they 
may  utterly  destroy  all  semblances  to  rationality  in  the  human  mind^ 
For  in  the  infant  schools  which  they  establish  and  superintend,  they 
teach  the  infant  to  speak  of  Deity,  its  attributes  and  its  will,  as  though 
their  instructers  had  an  accurate  knowledge,  and  as  if  nothing  was 
more  easy  than  for  these  children  to  acquire  an  accurate  knowledge^ 
of  these  hidden  mysteries,  which  it  has  not  yet  been  given  to  man  to 

VOL.  II.  20* 


2J4  APPENDIX. 

unveil  or  to  comprehend.  They  teacli  these  little  innoc<ints  to  bend 
rheir  faculties,  when  in  the  most  pliable  state,  to  their  yoke,  under 
which  all  the  natural  vigor  of  thought,  and  the  first  exertions  of  reason, 
are  destroyed  in  the  bud.  The  minds  of  these  poor  children  are  thus 
prepared  to  receive  onv  illusion,  however  opposed  it  may  be  to  all 
existing  facts,  and  to  the  best  permanent  interests  of  themselves  and 
uf  mankind.  And  they  are  thus  admirably  prepared  to  become  the 
mental  slaves  and  tools  of  the  priesthood  of  any  wild  fancy  to  which 
they  may  give  the  present  popular  name  of  religion. 

But  such  was  not  the  intention  of  the  founder  of  these  schools.  He 
had  no  such  immoral  object  in  view;  and  he  now  enters  his  most 
solemn  protest  against  these  schools  being  applied  in  future  for  any 
such  unhallowed,  demoralizing  and  enslaving  purposes. 

The  author  of  them  witnessed  the  innumerable  vicious  and  unfa- 
vorable circumstances,  with  which  the  infants  of  the  working  classes 
Avere  hourly  surrounded  from  their  birth.  He  had  daily  before  him 
the  demoralizing  circumstances,  in  which  the  children  of  the  popula- 
tion of  New  Lanark  were  involved.  He  saw  that  these  circumstan- 
ces were  continually  making  the  most  unfavorable  impressions  upon 
the  dispositions  and  habits  of  the  children  and  parents,  between  whom 
(here  was  an  unceasing  action  and  reaction,  having  a  most  injurious 
tendency.  He  had  acquired  a  knowledge  of  the  science  of  the  for- 
mation of  the  human  character,  and  he  became  conscious  of  the  evil 
under  which  the  whole  population  suffered.  Being  thus  informed,  he 
was  influenced  to  apply  the  principles  of  the  science^  to  practice,  for 
the  benefit  of  the  population.  He  commenced  by  devising  a  new  set 
of  circumstances  for  the  children  under  his  government,  calculated 
♦o  effect  as  great  a  beneficial  change  for  them,  as  the  circumstances 
in  which  he  was  himself  placed,  and  the  popular  prejudices  of  the 
district  would  permit. 

He  began  to  create  these  circumstances,  and,  in  consequence,  he 
lost  two  sets  of  rich  partners,  who,  having  free  will  minds,  could  not 
divine  what  he  was  about;  and  from  the  last  set  he  experienced  all 
the  opposition  they  knew  how  to  unite  against  his  measures.  He 
persevered;  and  with  a  new  set  of  partners,  whose  notions  were  half 
way  between  the  doctrines  of  free  agency  in  man,  and  the  knowledge 
uf  (he  science  of  the  formation  of  the  human  character,  completed  the 
buildings  and  arrangements,  at  a  considemble  expense,  to  place  these 
children  under  circumstances  congenial  to  their  nature,  and  calculat- 
hd  to  create  a  new  and  superior  character  directly  in  the  infant  and 
«;Ider  children,  jjnd  indirectly  in  their  parents. 

The  new  institution  devised  and  erected  for  this  pui'pose,  was 
opened  by  a  public  address  delivered  in  it  by  the  author,  on  the  first 
of  January,  1816.  This  address  was  delivered  to  about  twelve  hun- 
dred of  the  principal  inhabitants  of  the  neighborhood,  and  of  the  adult 
male  and  f&male  population  of  New  Lanark,  At  this  meeting,  he 
first  proposed  to  receive  infants  into  his  new  arrangements,  for  the 
purpose  of  forming  their  characters  upon  new  principles, — to  which, 
afterwards,  the  name  of  "new  system"  was  given.    In  this  address> 


appendix;  233 

he  stated,  previous  to  any  practice  upon  the  subject,  what  would  be 
the  effect  of  the  new  circumstances  in  which  he  was  going  to  place 
the  children  and  their  parents;  and  in  less  than  eight  years  from  that 
period,  experience  fully  proved  that  statement  to  be  correct;  for  the 
results  far  exceeded  the  most  sanguine  anticipations  of  the  founder. 
Bv  this  experiment,  the  truth  of  the  science  of  the  formation  of  char- 
acter was  again  confirmed  bv  the  operations  of  a  single  individual, 
as  it  had  been,  ages  ago,  by  Lycurgus,  when  he  desired  to  form,  for 
The  Spartans,  a  new,  and  the  highest  military  character  the  world  had 
known.  The  experiment,  thus  tried  upon  a  great  variety  of  children, 
within  the  altered  circumstances  in  which  they  were  placed  in  this 
new  institution,  removed  all  doubt  from  the  mind  of  the  founder,  as 
lo  the  power  which  one  generation  might  acquire  over  the  formation 
of  the  character  of  its  successors,  provided  that  generation  possessed 
an  accurate  knowledge  of  the  laws  of  human  nature;  a  power,  indeed, 
many  millions  of  times  more  important,  for  the  great  object  of  human 
existence,  than  all  the  power  previously  acquired  by  man.  It  is  in 
consideration  of  its  overwhelming  magnitude,  in  the  whole  business 
of  life — applicable,  with  equal  overwhelming  consequences,  to  each 
individual,  and  to  the  aggregate  of  society — that  the  author  has 
entered  into  so  much  detail  of  this  experiment,  to  prove  the  ease  with 
which  any  government  might  now  introduce  this  practice,  to  form  the 
character  of  its  population  upon  an  entire  new  and  greatly  improved 
inodel. 

Calm  reflection  upon  these  facts,  and  upon  those  innumerable  in- 
stances which  may  be  adduced  from  the  whole  history  of  man,  will 
convince  all  ere  long,  that  there  is  no  truth  more  certain  than  that 
man  is  not  a  free  agent,  except  in  appearance  td  the  superficial  ob- 
server and  reasoner.  That  his  character,  without  any  exception,  is 
always  formed  for  him,  by  circumstances  previous  and  subsequent! 
to  his  birth,  over  which  it  is  impossible  for  him  to  have  any  controL 
That  in  those  instances  in  advanced  life,  in  which  a  sudden  and  great 
change  of  character  appears,  it  is,  without  one  exception,  the  result 
of  the  peculiar  facuhies  of  the  original  organization  of  the  individual, 
as  it  is  acted  upon  by  all  the  previous  external  circumstances,  which, 
by  those  circumstances,  had  produced  the  past  character,  until  with 
the  new  impression  made  by  the  circumstances  which  immediately 
preceded  the  sudden  and  extensive  change  for  better  or  worse;  and  for 
which  change,  the  individual  is  as  harmless  and  irresponsible,  as  for 
every  previous  alteration  in  his  character. 

And  this  invaluable  knowledge  will  now  open  to  the  governments 
and  people  of  all  nations,  the  means  of  relieving  themselves  from  all 
the  artificial  evils  of  life,  and  from  all  those  which,  heretofore,  mati^ 
through  ignorance,  has  infticted  upon  man. 

They  will  distinctly  perceive,  that  the  great  business  of  the  human 
race  will  be  to  educate  their  successors  aright.  That  having  acquired 
the  power,  through  this  new  science,  to  arrange  and  combine  superior 
circumstances,  they  will  create  them  in  conformity  with  those  dispo' 
sitions,  habits,  and  acquirements  iu  theoretic  and  practical  knowledgef 


236  APPENDIX. 

that  shall  insure,  at  all  times,  a  full  supply  of  the  best  the  earth, 
with  present  experience,  can  be  made  to  produce,  fur  all ;  and  thereby 
insure  perpetual  progressive  improvements  and  happiness  to  ail  the 
generations  to  come. 

These  are  the  matured  reflections  and  practical  suggestions  which 
the  public  discussion,  held  in  this  city  with  Mr.  Alexander  Campbell, 
have  produced  in  my  mind ;  and  1  await,  with  feelings  of  interest, 
a  similar  genuine  developement  of  the  calm  reflections  of  my  con- 
scientious opponent.  For  above  all  things,  I  now,  as  upon  all  former 
occasions,  desire  that  truth  may  be  elicited,  and  immediately 
applied  io  praclice  for  the  benefit  of  mankind. 


4.  CAMPBEI^L'S  APPENDIX. 

FKOM  the  whole  scope  of  i\h\  Owen's  discussion,  and  most  unequi- 
vocally from  his  appendix,  it  appears  thrit  bis  whole  scheme  of  things' 
is  predicated  upon  one  fundamental  position.  This  position  is:  that 
MAN  IS  NOT  A  FRKK  ACENT.  That  fio  inan/omis  his  own  characUr^ 
but  that  every  maii^s  character  is  fanned  for  him,  is  one  of  his  conse^ 
quences  from  this  position.  Another  is:  That  merit  and  demerit^ 
praise  and  blame,  reward  and  punishment,  belong  not  to  man,  nor,  in 
trnth,to  any  being  in  the  universe.  Such  is  the  soul  or  life  of  his 
Vv'hole  system. 

He  declaimed  much  against  metaphysics  in  his  speeches  and  in  his 
writings — Bull  now  moke  ipy  appeal  to  the  learned  world,  and  ask: 
Is  there  in  the  whole  science  of  metaphysics  more  abstruse  specula- 
tions or  questions  than  those  constituting  and  proceeding  from  the 
above  positions?  If  there  be  such  a  thing  as  the  quintessence  of  met- 
aphysics— I  say,  it  is  the  question  about/rfea^enct/inall  its  sublima- 
ted ramifications — But  this  only  by  the  way. 

Men  of  the  most  gigantic  talents  have  fatigued  themselves  in  wri- 
ting octavos,  quartos,  and  folios,  upon  the  doctrines  of  liberty  and  ne- 
.cessity— From  the  learned  folio  of  Peter  Sterry,  down  to  the  unan- 
swerable octavo  of  President  Edwards,  there  has  bpen  written  a 
waggon  load  of  learned  lumber  on  this  very  question.  Before  a  pop- 
ular assembly,  and  to  the  great  majority  of  readers,  the  plan  oireductio 
ad  a&.s«rJ«m'appears  to  us  the  shortest  way  of  settling  these  wordy 
disputes;  and,  therefore,  wc  generally  preferred  this  argument  while 
on  thestaire  of  discussion,  whenever  Mr.  Owen  presented  these  met- 
aphysical dogmas.  That  there  is  no  moral  difference  on  Mr.  Owen's 
hypothesis  betv/een  the?  actions  of  a  machine  and  those  of  King  Solo- 
mon, Sir  Isaac  Newton,  and  the  Apostle  Paul ;  that  a  man,  a  fish,  an 
oyster,  a  tree,  a  watch,  are  equally  voluntary  agents,  alike  praisewor- 
thy, blameworthy,  virtuous,  vicious,  good,  or  evil,  was  repeatedly 
shown  during  the  discussion  The  tree  that  cools  us  with  its  shade, 
that  refreshes  us  with  its  fruit,  and  that  kills  us  by  its  fall,  is  neither 
praiseworthy  nor  blameworthy.  So  the  patricide,  the  matricide,  the 
homicide,  and  the  philanthropic,  the  affectionate,  kind  and  benevolent 
SJU,  daughter,  brother,  neighbor,  are  alike  praiseworthy,  alike  blamc- 
worchy— ill  truth,  neither  to  be  praised  nor  blamed  at  all.  All  the 
feeling  which  Mr.  Owen  professes  to  have  for  such  evil  doers,  is  pity 
—he  may  pitv  the  child  that  kills  his  father,  as  he  pities  the  widow 
which  the  wickedness  of  a  son  has  made.  He  pities,  too,  the  religious 
man  as  a  deluded  being — and,  indeed,  I  cannot  see  why  he  may  riot 
equally  pity  every  thing  that  exists,  and  be  as  much  grieved  for  the 
virtues  as  the  vices  of  men— I  think  his  metaphysics  which  place  th^ 
idiot,  the  madman,  the  philosopher,  and  the  sage,  upon  the  same  foot- 


338  APPENDIX. 

injT  with  each  other,  and  with  all  things  animal,  vegetable,  and  mineralj 
excludes  pity  altogether,  and  divests  man  of  all  feelings  as  well  as  of 
all  free  agency. 

Whenever  the  idea  of  merit  and  demeritjis  exiled  from  earth,  the 
Meaofpity  must  f  lilow  it.  No  body  pities  a  tree  because  the  wind 
J5as  torn  a  branch  fnun  it.  No  body  pities  the  lion  wiio  kills  himself 
in  pursuit  of  a  lamb,  nor  the  hawk  that  breaks  its  head  in  the  pursuit 
of  a  chicken.  We  pity  suti'ering  innocence — but  take  away  the  idea 
of  innocence  and  we  destroy  all  pity.  Destroy  merit  and  demerit, 
and  we  have  no  use  for  the  word  innocence;  and  then  we  can  have  no 
suffering  innocence,  and  so  no  pity. 

But  the  idea  of  a  philanthropist  is  just  as  inadmissable  upon  Mr. 
Owen's  principles  as  that  of  praise  or  blame.  Now,  Mr.  Owen  pro- 
fesses to  be  H.  philanthropist,  that  is,  a  lover  of  men.  But  is  love  a 
rensonableoran  unreasonable  thing?  If  reasonable,  Mr.  Owen  cannot, 
upon  his  own  principles,  be  truly  a  philanthropist.  For  what  reason 
can  induce  him  to  spend  his  days  in  benefitting  men  more  than  crows 
or  squirrels,  more  than  in  cultivating  hellebore  or  hemlock?  A  lump 
of  animated  matter,  of  vegetable  matter,  whether  in  the  form  of  a  bi- 
ped, a  quadruped,  or  a  tulip,  is  matter  still,  and  as  necessary  in  its 
figure,  properties,  and  powers  as  it  is  in  being  material.  There  is 
nothing  in  man,  upon  his  principles,  amiable  more  than  in  a  goose. 
The  goose  which  furnishes  this  quill,  and  on  whose  coat  I  slept  last 
night,  and  on  whose  carcase  I  feasted  last  Christmas,  was  a  benefac- 
tor of  man,  and  a  philanthropist,  upon  Mr.  Owen's  theory,  as  worthy 
of  praise  as  himself,  because  as  reasonable  and  as  unreasonable.  If 
the  size,  figure,  and  animal  qualities  of  man,  prompt  Mr.  Owen  to  be 
a  philanthropist,  he  ought  for  as  good  reasons,  to  devote  his  life  to 
the  care  of  horses  and  elephants.  If  longevity,  an  erect  position,  and 
a  peculiar  organization,  make  man  worthy  of  so  much  love  from  him, 
tlie  goose  wlio  lives  longer,  the  tree  which  grows  taller,  and  the  croco- 
dile vvhich  is  as  curiously  organized  as  man,  equally  merit  his  labors 
of  love.  To  say  that  he  is  a  philanthropist  because  he  belongs  to  the 
race  of  men,  is  to  place  philanthropy  upon  the  same  fuindation  with 
those  animal  afiections  which  pervade  most  species  of  the  quadrupeds 
and  bipeds  for  their  own.  This  is  an  unreasonable  philanthropy  and 
unworthy  of  the  name.  There  cannot  be  a  phiiosophic  philanthropist 
upon  any  principle  which  divests  man  of  merit  and  demerit,  of  praise 
ond  blame,  of  reward  and  punishment;  upon  any  principle  which 
excludes  from  the  human  mind  the  idea  of  a  God  and  a  future  state. 
Men  who  deny  these  may  call  themselves  philanthropists,  they  may 
hiborfor  the  good  of  men,  but  they  are  no  more  philanthropists  than 
the  bee  which  makes  honey,  nor  the  sheep  which  yields  its  fleece. 
They  do  not  bestow  their  labors  nor  their  coats  on  man  through  a  love  of 
him.  Other  motives  prompt  their  actions.  So  Mr.  Owen  may  spend 
time,  money,  and  personal  toils,  on  what  appear  to  be  philanthropic 
objects;  but  those  may  be  demonstrated  to  proceed  from  vanity,  by  u 
much  more  convincing  logic  than  can  he  employed  to  show  that  they 
proceed  from  the  love  of  man,  properly  so  called. 


APPENDIX.  239 

For  my  part,  if  I  were  compelled  to  give  up  tlie  doctrine  of  immor- 
tality, or  could  be  induced  to  think  that  man  ditfers  from  other  ani- 
mals, merely  so  far  as  he  differs  from  them  in  the  organization  of 
one  hundred  and  fifty  pounds  of  matter,  I  weuld  think  it  just  as  reason- 
able and  philosophic  that  I  should  spend  my  life  in  raising  and  teach- 
ing dogs  and  horses,  and  improving  their  condition,  as  in  training  men 
and  improving  their  circumstances. 

The  materialist,  or  philosophic  necessarian,  who  says  /hat  the 
earth  is  an  immense  prison,  and  the  laws  of  nature  so  many  jailors, 
and  all  mankind  prisoners  bound  in  chains  which  cannot  be  dissolved^ 
or,  to  speak  without  a  figure,  who  says  that  the  actions  of  all  men 
are  as  unavoidable  as  the  ebbing  and  llowing  of  the  sea,  or  the  waxing 
and  waning  of  the  moon,  can  never  rationally  be  a  reformer.  For 
what  c.»uld  he  reform!  He  could  not  pretend  to  i-ef>rni  na/wr^,  nor 
any  of  its  laws.  On  Mr.  Owen's  principles  the  present  state  of  the 
world  is  perfectly  natural  and  unavoidable.  Nature  in  the  regular 
operation  of  cause  and  eftect  has  issued  in  his  trinity  of  evils — Re- 
licrion,  matrimony,  and  private  property.  Now  if  nature  has  gone 
wrong,  and  man  without //-ce  a^j-enf^  has  landed  in  religion,  matri- 
mony, and  private  pi'operty,  how  unphilosophic  is  the  philosopher  of 
circumstances,  who  would  preach  up  the  necessity  of  a  change  in 
society  when  he  cannot  change  necessity ! ! 

It  is  a  climax  in  the  eloquence  of  absurdity  which  Mr.  Owen  is 
aspiring  after.  He  preaches  that  all  things  are  just  as  they  must  be. 
The  uncontrolable  laws  of  nature  have  issued  in  the  present  system 
of  thin"-s;  and  yet  he  would  have  us  to  make  things  what  they  ought 
not  to  lie;  that  is,  he  would  have  us  to  abolish  religion,  matrimony, 
and  private  property,  which  his  own  eternal  and  unchanging  laws  of 
nature,  in  their  necessary  and  uncontrolable  operations  have  origina- 
ted and  established.  On  "Mr.  Owen's  theory  all  things  are  natural 
and  unavoidable.  It  is  mother  nature  working  by  her  own  laws,  and 
yet  he  would  make  us  all  matricides!'.!  If  Mr.  Owen  is  not  stranded 
liere,  there  is  not  a  shoal  in  the  universe. 

From  all  eternity,  according  to  Mr.  Owen's  scheme,  the  particles 
of  matter  have  been  in  incessant  agitation,  working  themselves  up 
into  ten  thousand  times  ten  thousand  forms.  A  few  of  them  at  one 
time  produced  a  Nimrod,  a  Pharaoh,  a  Moses,  a  Cyrus,  a  Nebtichad- 
nezzer,  an  Alexander,  a  Julius  Ctcsar,a  Buonaparte,  a  Paul,  a  Robert 
Owen  and  a  few  such  manufacturers  of  human  character.  Not  one 
of  them  could  help  being  born,  nor  being  such  characters,  nor  pro- 
ducing such  efl'ects  on  society.  Blind  and  omnipotent  Nature  cast 
them  forth  as  she  does  so  much  lava  from  the  crater  of  a  volcano. 
She  tied  them  fast  in  adamantine  chains  of  inexorable  fiite  and  gave 
them  no  more  liberty  to  act  than  the  Peak  of  TeneriiTe  has  to  emi- 
grate to  New  Harmony.  Yet  strange,  surpassing  strange,  as  it  is, 
this  sino-ular  piece  of  animated  matter  called  Robert  Owen,  which 
requirecf  old  Nature  in  her  laboratory  six  thousand  years  to  profluce, 
would  now  teach  us  to  rebel  and  become  seditious  against  the  queen 
of  fate-  and  would  have  us  claim  and  take  the  liberty  from  liaturc  of 


240  APPENDIX. 

forming  human  beings  to  our  own  mind,  and  of  changing  tlie  poweis 
of  nature;  in  fact,  of  binding  her  fast  in  our  own  cords,  so  that  we 
shall  abohsh  religion,  matrimony,  and  private  property;  put  the  old 
queen  Nature  into  jail  at  New  Harmony  and  never  let  her  out  upon  a 
parole  of  honor,  as  long  as  grass  grows  and  water  nms. 

Mr.  Owen  is,  v/ithout  knowing  it,  or  intending  it,  the  greatest 
advocate  o^  free  agency  I  have  ever  known;  for  he  would  have  the 
present  generation  to  adopt  such  arrangements  and  so  to  n^w  modify 
the  circumstances  thatsurround  them  as  to  prevent  the  goddess  Nature 
from  having  it  in  her  power  ever  to  make  another  religious  animal, 
another  wedding,  or  to  use  the  words  mine  or  thine.  And  yot  the 
chorus  of  his  new  music  is,  that  we  have  no  more  liberty  to  act  than 
Gibraltar  has  to  perch  itself  upon  the  cupola  of  the  State  Flouse  of 
Ohio,     Such  a  philosopher  is  my  good  natared  friend  Robert  Owen, 

Questions  in  arithmetic  may  be  difierently  stated,  and  give  the 
same  result.  Error  may  be  exposed  from  every  point  in  the  compass, 
but  from  some  points  more  clearly  than  from  others.  We  shall  now 
make  the  mechanics  understand  the  sophistry  of  Mr.  Owen.  Suppose 
a  carpenter's  square  or  rule  is  not  what  it  purports  to  be,  will  not  every 
measurement  which  he  makes  with  it  be  erroneous,  and  a.11  his  con- 
clusions be  false?  But  how  shall  we  test  the  pretensions  of  a  squave? 
We  may  compare  it  with  many  others,  but  they  may  all  be  incorrect. 
We  may  prove  it  by  geometry;  this  is  an  infallible  test;  but  there 
are  only  a  kw  geometricians;  and  none  but  they  can  understand  the 
proof  If  the  square  is  still  disputed,  how  will  its  pretensions  be 
settled  to  the  apprehensions  of  all  the  community  who  are  interested 
m  this  matter.  We  want  some  plain,  palpable,  common  sense  way  of 
deciding  this  matter.  What  shall  it  be?  This  way,  perhaps:  all  will 
agree  that  all  the  substances,  all  the  superficies  of  things  in  the  world 
are  not  perfect  squares,  or  straight-sided  figures.  All  will  agree  that 
there  are  some  uneven,  crooked,  or  irregular  figures,  surfaces,  or  sub'- 
stances  in  the  world.  Now  if  any  instrument  purporting  to  be  a  square, 
or  straight  edge,  should  always  give  the  same  result,  represent  all 
things  alike,  make  every  superficies  a  perfect  square,  every  surface 
a  smooth  surface,  and  every  figure  a  straight  sided  figure;  all  would 
agree  that  such  a  rule  or  square  was  a  false  test,  too  flexible,  pliant,  or 
otherwise  defective.  Such  results  would  condemn  the  instrument  in 
the  estimation  of  every  human  being  who  could  think  at  all, 

Now  for  the  application.  Mr,  Owen  has  invented  a  meastu'e^ 
rule,  or  instrument,  for  deciding  the  qualities  of  human  actions.  This 
rule,  Ae  Srty5,  is  an  infallible  one.  Wc  compare  it  with  all  others; 
but  he  says  they  are  all  incorrect.  We,  then,  are  compelled  to  test  it 
bv  the  abstract  science  of  mind;  but  few  understand  this  science. 
What,  then,  shall  we  do?  The  community  must  have  some  common 
sense,  palpable  way  of  deciding  this  controversy.  We  shall  give  it 
to  them  in  the  similitude  before  ns.  All  will  agree  tliat  all  actions 
are  not  alike  moral,  useful,  worthy  of  admiration,  of  gratitude,  and 
cf  iuiiti'tion;  in  a  word,  that  all  actions  are  not  alike  good  and  com 
menduble,    A.11  will  also  agree  that,  whatever  rule  makes  all  acti'  nq 


APPENDIX.  241 

alike  good,  commendable,  worthy  of  admiration,  gT-atitude,  find  imita- 
tion, is  a  false  rule.  So  far  the  analogy  is  perfect  and  unexception- 
able. Mr,  Owen's  rule  makes  every  figure  a  perfect  square,  or  every 
action  alike  commendable,  and,  indeed,  alike  useful.  His  proof  is 
very  short,  and  very  simple  too.  It  is  this:  Nature  is  always  right. 
She  never  errs.  The  law?,  or  acts  of  Nature,  oblige  all  men  to  act 
as  they  do.  The  laws  of  Nature  are  all /leces.sar?/ Z«ws.  The  laws 
of  Nature  brought  Mr.  Owen  half  round  the  globe  to  meet  nic  on  the 
stage  of  debate  at  Cincinnati.  They  carried  me  down  the  Oh'ir, 
Necessity  compelled  Mr.  Owen  to  plead  the  cause  of  Infidelity,  ami 
me  to  plead  the  cause  of  Christianity,  We  both  obeyed  Nature,  and 
both  our  actions  are  perfect  squares,  are  perfectly  right,  equally 
moral  and  commendable,  when  measured  by  the  same  rule— that  is, 
by  Mr,  Owen's  rule.  If  Mr.  Owen  had  made  a  hundred  infidel?,  and 
1  a  hundred  christians  by  our  debate,  it  would  have  been  e«iuallr 
commendable,  good,  and  useful.  Every  christian  is  necessarily  so, 
and  every  infidel  is  i>ecessarily  an  infidel.  Nature  cannot  go  wrong; 
therefore,  Mr.  Owen's  rule  is  an  infallible  one.  If  siie  produce  tw<* 
effects  diametrically  opposite,  at  wnr  with  each  other,  it  is  al)  right, 
and  moral,  and  useful,  and  good.  He  only  is  the  sinner  who  counter- 
acts Nature.  But  Mr.  Owen's  rule  makes  himself  and  me  equal]  v 
sinners.  He  wishes  to  prevent  Nature  from  making  christinno  by 
throwing  circumstances  in  her  way.  She  loughs  at  him,  howevf-r, 
and  throws  his  circumstances  back  in  his  face;  aiking  him.,  W/Vf» 
made  circumstarwes  ! !  But  he  has  not  discernment  to  feel  her  satiri> 
or  her  irony.  He  laughs  too,  and  thinks  not  that  he  has  been  the 
cause  of  all  the  mirth.  He  thinks  that  Nature  laughs  with  him,  not 
at  him.  But  to  this  conclusion  the  rational  must  come — that  wiiat 
soever  rule  gives  the  same  decision  of  two  cases  diametrically  opposite, 
must  be  as  fallacious  as  a  square  which  makes  a  straight  liwe  and  a 
curve  equally  straight  lines. 

If  Mr.  Owen  has  any  moral  law  it  is  the  same  as  his  ncftttml  law. 
He  uses  the  word  moral  as  he  does  the  word  dvtij^  and  the  word/GOw- 
scwnce,  in  a  sense  of  his  own.  Or,  rather,  he  makes  use  of  them  as 
a  disguise,  as  we  shall  illustrate  more  fully  immediately.  Every 
action  is  natural  that  is  necessary,  and  consequently  every  action  is 
moral ;  or  Nature  is  immoral — that  is,  unnatural,  ileuce  Mr.  Owren''.-? 
favorite  maxim,  "A'o  praise,  No  blame.''''  You  cannot  praise  smoke 
for  ascending;  nor  blame  water  for  descending.  These  areas  natural 
as  gratitude  and  ingratitude,  His  artificial  law  oi  .utilily  will  not 
help  out  his  moral  code;  for  one  good  reason,  equal  to  a  thousand^- 
efil  actions  are  as  useful  as  good  ones.  As  the  sickness  of  the  patient 
is  tiscfid  to  the  physician,  so  the  drunkenness  of  the  sot  is  useful  to 
.the  vintner,  and  the  injustice  of  the  villain  is  useful  to  the  lawyej-  and 
the  court.  Hence,  as  his  predecessor,  Father  Hobbes,  says,  tlwre  is. no 
moral  difference  between  virtue  and  vice.  No,  says  Mr.  Owen,  f  u' 
all  actions  are  neither  to  be  praised  nor  blamed.  They  are  all  natural 
ar,  necessary. 

VOL.    II.  31 


2i2  APPEx\DlX. 

Nature  cannot  err.  This  is  the  first  axiom  of  the  materialists,  Ii 
she  did  err,  what  child  of  her'd  could  reform  or  cure  her?  Can  an 
effect  ever  reform  its  own  cause  ?  This  would  be  equal  to  Mr.  Owen's 
.first  law^Z/if  child  chooses  its  am  parent.  No,  says  Mr.  Owen,  in 
theory;  but,  in  practice,  he  wiil  have  effects  to  correct  their  causes 
Men  must  change  their  circumstances.  Apples  must  improve  the 
trees  on  which  they  grow;  or  they  must  plant  a  better  sort  of  fruit. 
This  is  the  dilemma  of  dilemmas,  of  which  Mr.  Owen  is  the  inventor 
Men  must  change  their  own  circumstances  and  nature,  or  they  must 
make  better  circumstances  and  q,  better  nature  for  others.  If  this 
philosojiher  will  only  follow  up  his  own  circumstances  and  philosophy, 
they  will  reform  him.  Whenever  he  attempts  to  show  us  on  what 
rational  principles  he  can  persuade  men  to  attempt  to  change  their 
circumstances,  he  will  be  constrained  to  admit  that  they  have  power 
over  circumstances;  and  this  taught,  he  inakes  man  a  free  agent  in  the 
hillest  sense  that  christians  contend  for, 

Some  persons  talk  of  free  agency  as  I  have  heard  some  declaimeQ-s 
talk  of  civil  libcrt3^  According  to  their  logic,  men  have  not  civil 
liberty  if  thoy  are  restrained  by  law  at  all.  Because  William  Redman 
had  not  the  liberty  of  entering  every  man's^  house,  of  plundering  his 
property,  of  taking  his  wife,  daughter,  goods  and  chattels,  he  told 
t'lis  own  nation  when  \^e  returned  home,  tliat  John  W^iteman  had  no 
rivil  liberty  at  all.  So  if  a  child  cannot  be  born  where  and  when 
he  pleases;  if  he  cannot  control  every  thing  according  to  his  own 
will,  the  phi!oso|,>hic  declaimer  upon  liberty  and  necessity  says,  Men 
have  no  libcrii/  of  action  ii^hatsoever.  But,  in  direct  contradictiori 
of  his  ov,n  theory,  he  would  have  him  to  ohange  and  control  his  cir- 
cumstr.nceS;  and  thus  to  assume  a  power  tantamount,  if  not  para- 
mount, to  nature'. 

May  ^be  permitted  here  to  define  a  necessary,  and  a.  free  agent?— ^ 
"A  necessary  agent,"  as  philosophers  say,  "is  one, all  of  whose  actions 
ivre  so  determined  by  the  causes  preceding  each  acfion,  that  not  one 
past  action  could  possibly  not  have  come  to  pass,  nor  have  been  other- 
w  ise  than  it  was :  nor  thjt  any  future  action  can  possibly  not  come  to 
|)Ass,  or  be  otherwise  than  it  shall  be."  ^'^  A  free  agent,^^  as  they  say, 
'"is  one  who  is  able,  at  any  time,  under  the  causes  and  circumstances 
iinder  which  he  lives,  to  do  different  things;  or  he  is  one  who  is  not 
unavoidably  determined  in  every  point  of  time  by  the  circumstances 
he  is  in,  and  the  causes  he  is  under,  to  do  that  one  thing  he  does,  and 
not  possibly  to  do  any  other  thing."  Such  arc  the  wordy  definitions 
«)f  the  philosopiiers.  But  for  my  part,  I  am  no  admirer  of  such  defi- 
nitions. I  choose  rather  to  call  man  a  rational  agent.  To  act  as  a 
,"fl//«n«/ agent  is  quite  different  from  the  running  of  water,  the  blowing 
of  the  wind,  or  the  revolutions  of  a  mill  wheel.  It  is  to  act  sometimes 
above,  and  sometimes  according  to,  circumstances.  It  is  to  draw 
motives  from  matter  and  mind,  from  he;^^  en  and  earth,  from  the  past 
and  the  future,  as  well  as  from  the  present.  It  is  sometimes  to  go 
with  our  feelings,  and  sometimes  against  them.  It  is  to  act  conforma- 
'■ly  witathf^  la-!t  and  best  dictat^;  of  our  undei-iJtaiiding  upon  all  the 


APPENDIX.  243 

premises,  and  upon  all  their  bearings.  All  rational  beings  feel  con- 
scious, and,  therefore,  act  upon  the  presumption  that  the  mind  is  a  self- 
moving  principle;  that  it  has  the  power  of  originating  its  own 
volitions.  To  op|)Ose  this,  is  to  argue  against  our  own  feelings,  our 
own  consciousness;  and,  as  was  before  said,  the  mind's  own  consd- 
otmiess  is  the  best  and  the  only  infallible  evidence  of  its  own  powers. 
To  argue  against  our  own  consciousness,  is  the  same  as  to  argue 
:>gaiust  our  own  feelings;  No  treatise  upon  feelings,  no  arguments, 
however  specious,  will  prove  to  a  man  that  he  has  not  the  toothache 
when  he  feels  its  exquisite  twinges.  Consciousness  is  to  the  mind  what 
feeling  is  to  the  body — it  is  as  credible  a  witness  of  what  passes  with- 
in, as°our  feelings  are  of  what  passes  in  the  outward  frame. 

When  we  summon  witnesses  todepose  tothecharacter  of  aman,we 
do  not  summon  those  who  live  a  hundred  miles  from  him.  We  summon 
those  who  are  his  nearest  neighbors.  Now  were  we  to  try  the  charac- 
ter of  Mr.  Human  Will  in  the  court  of  our  own  understanding,  what 
witness  would  be  the  most  credible?  Would  we  summon  Mr.  Exter- 
nal Sensation,  or  Mr.  Iidcnwl  Consciousness']  We  may  interrogate 
Mr.  External  Sensation,  and  he  v  ill  declare  that  he  lives  so  far  off 
Mr.  Human  Will,  that  he  does  not  know  much  about  him.  But  when 
Mr.  Internal  Consciousness  is  interrogated,  he  deposes  that  he  has 
known  Mv.  Human  Will  from  his  earliest  recollections,  and  that  he 
has  lived  always  under  the  same  roof  with  him,  been  his  most  intimate 
companion,  and  that  he  knows  positively  that  Mr.  Human  Will  is  not 
a  chained  prisoner,  but  has  the  liberty  of  going  and  coming  according 
as  suits  his  pleasure  and  convenience ;  that  he  is  a  very  rational  gentle- 
man, and  is  governed  by  Mr.  Reason  only ;  that  although  he  has  been 
severely  attacked  by  the  Messrs.  Passions  and  Appetites  in  confeder- 
ation, he  never  acts  without  calling  up  his  privy  counsellor,  Mr. 
Reason.  Sometimes  Mr.  Reason  decides  too  hastily;  but  always 
Mr.  Will  takes  the  course  which  he  chooses,  and  holds  himself  re- 
sponsible to  no  authority  out  of  his  own  family.  With  regard  to  the 
testimony  of  Mr.  Internal  Consciousness,  it  is  enough  to  say,  that  ho 
has  never  been  known  to  utter  a  falsehood,  nor  to  be  deceived. 

We  may  learn  a  good  lesson  on  this  subject  from  our  own  creations. 
We  make  men  in  our  image,  as  exactly,  perhaps,  as  man  was  origin- 
ally created  in  God's  image.  When  we  make  a  governor,  or  a  magis- 
trate, we  create  him  in  cur  own  image.  We  give  him  a  certain  quan- 
tity of  liberty,  because  we  knowitis  necessary  from  our  own  experience 
that  he  should  have  a  certain  degree  of  liberty.  For  the  same  reason 
we  restrain  him  in  other  respects  by  law.  Now,  in  this  we  act  ration- 
ally, because  from  our  own  experience;  and  thus  we  create  official 
men  ia  our  own  image  at^ter  our  own  likeness.  We  never  think  of 
making  a  governor  absolutely  free  and  irresponsible;  nor  do  we 
Ihink  of  binding  him  unalterably  by  law,  so  that,  in  no  instance,  he 
may  be  left  to  art  from  his  own  judgment.  We  leave  some  things 
altogether  in  his  own  power.  And  thus  create  him  a  rational  agent. 
The  foundation  of  this  system  is  laid  in  the  human  constitution. 
Some  of  our  organs  are  put  under  the  control  of  our  volitions— others 


2ii  APPENDIX. 

i!ie  not.  J  caii  move  my  eye,  my  hand,  my  foot,  by  sen  act  of  tht 
\A\l;  but  1  cannot  move  m.y  heart,  my  liver,  or  my  hmgs,  by  a  mere 
act  of  the  will.  One  class  of  of  oiir  animal  actions  flow  from  neces- 
sity; an Mhar  class  from  our  volition.  Or,  in  other  words,  some  of 
ojr  animal  actions  are  voluntary,  and  some  are  involuntary.  The 
lioalth,  comfjrt,  and  happiness  of  the  whole  man,  require  such  an 
economy  in  his  organization.  And  so  every  thing  v/ilhin  t>s  and 
every  thirj;^;  without  ii«,  coufirm  the  idea  that  man  is  90  organized,  so 
constituted,  as  to  be  a  rational  agent,  sometimes  to  act  from  the  mero- 
self-determiiiing  power  of  his  own  mind,  and  sometimes  from  the  in- 
fluences of  circumstances;  always,  however,  under  the  dominion  of 
icp.son.  Such  are  the  decisions  of  our  observation,  experience,  and 
conSciousuGss.  Hence  })roceed  that  approbation  and  disapprobation 
v.hich  we  feel  with  regard  to  some  of  our  actions  on  reviewing  them, 
Aad  also  on  this  principle  [  rorceds  the  divine  government  over  the 
human  race,  as  the  scriptures  abundantly  testify. 

Bat  Mr.  Owen  talks  of  chti/.  It  is  a  favorite  word  with  him.  lie 
seems  to  fed  a  liitle  like  a  man,  though  he  reasons  against  almost 
every  thing  human,  Avliich  accords  with  duty.  To  iiscliarge  a  duty 
is  certainly  to  pay  a  debt.  Does  not  this  imply  responsibility,  or  obli- 
gation? And  yet  he  preaches  that  all  respt)nsibi-iity  is  a  dream,  a 
notion,  an  error,  lie  teathes  that  man  owes  no  obligation  to  Creator 
nor  fellow-creature.  Duty,  then,  belongs  not  toman.  If  Mr.  Owen 
feels  hi^nself  in  duty  bound  to  do  any  thing  for  man,  lie  proves  to 
himself  that  he  is  responsible,  and  to  be  blamed  if  he  discliarge  not 
his  duty.  But  on  the  principles  Mr.  Owen  adv»cates,  we  might  talk 
of  the  duties  of  insects,  trees,  and  brutes;  we  might  talk  of  th« 
duties  of  the  sun,  moon,  and  stars — of  the  winds  and  roin — of  time 
and  space,  as  rationally  as  the  duties  of  men. 

The  tGim  conscic?ice,  with  him,  too,  of  frequent  occurrence,  means 
nothing  superior  to  instinct  in  brutes.  Conscience,  without  a  moral 
principle,  without  a  judge  who  ttiJies  cognizance  of  the  heart,  is 
something  of  which  I  am  ignorant.  To  talk  of  the  conscience  of  a 
dog,  a  horse,  a  fly,  would  seem  an  abuse  of  speech :  but  no  greater 
than  to  talk  of  the  conscience  of  a  man  who  is  all  flesh  and  blood,  and 
who  teels  himself  irresponsible  to  any  being  in  the  universe. 

1  would  advise  the  incorrigible  materialist  to  get  rid  of  all  our  terms 
expressive  of  moral  or  religious  feeling;  and  to  make  a  language 
adapted  to  beings  who  have  nothing  in  connnon  with  us  christians, 
more  than  we  have  in  common  Avith  the  brutal  creation. 

It  will  be  admitted  that  it  is  sometimes  ai^()ossible  to  discover  that  tiie 
languajre  of  a  speaker  does  not  correspond  with  the  feelings  of  liis  heart ; 
as  it  is  to  discover  that  some  assertions  do  not  correspond  with  fact^. 
Some  of  Mr.  Owen's  assertions  in  his  a{)pendix  ave  of  this  charac- 
ter. Page  217. — "Mr.  Campbell's  learned  defence  of  the  christian 
scheme,  after  nearly  a  year's  application  to  prepare  himself  for  it, 
had  the  effect  upon  my  mind  to  convince  me  that  it  had  only  the  com- 
mon foundation  of  all  other  religions  to  rest  upon;  and  that  its  mys- 
teries and  miracles  were  of  a  mare  inferior  inventiou  than  many 


APPENDIX.  245 

othert«,  which  christians,  from  their  infancy,  were  taught  to  contemn 
and  hold  in  derision,  Possibly  a  similar  result,  relative  to  my  opin- 
ions, was  produced  upon  Mr.  CampbelFsmind." 

Now,  it  is  reasonable  and  necessary  that,  if  we  make  any  subtraction 
from  one  part  of  this  declaration,  we  should  subtract  equally  from 
the  otiier  part  of  it.  It  consists  of  two  parts.  The  first  respects  my 
preparation  for  the  debate;  the  second,  the  effect  which  the  debate 
had  noon  Mr.  Owen's  mind.  Certainly  Mr.  Owen  is  as  credible  a 
witne«is  of  what  passes  uitJiin  his  mind,  as  he  is  of  things  without  it. 
The  former  does  always  depend  upon  one  witness,  but  not  so  the 
latter.  With  regard  to  the  "^frtr's  preparation'''  part  of  the  declara- 
tion, it  must  be  received  with  great  caui'ion.  Instead  of  nearly  a 
year,  it  was  only  about  nine  months,  from  the  time  of  Mr.  Owen's  call 
on  me,  and  our  engagement  to  meet  in  Cinctnati,  till  the  time  of  our 
meeting  there.  And  instead  of  nearly  a  year's  preparation  for  the 
debate,  during  these  nine  months  I  superintended  the  printing,  cor- 
rectinsT,  binding  and  distribution  of  one  edition  of  a  new  translation 
of  the  New  Testament,  also  a  hymn  book ;  besides  the  writing  neces- 
sary for  my  periodical  paper,  and  a  heavy  correspondence,  equal  at 
least  to  one  duodecimo  volume  per  annum.  All  this,  besides  my 
public  labors  as  a  teacher  of  the  christian  religion,  and  all  my  domes- 
tic and  agricultural  attentions.  This  much  subtracted  out  of  nine 
months.did  not  afford  me  more  than  one  day  j)cr  week  for  preparations. 
Now  make  a  similar  subtraction  from  what  Mr.  Owen  says  about  his 
convictions  that  Christianity  has  only  the  common  foundation  of  all 
other  religions  to  rest  upon,  and  I  think  we  will  come  full  nigh  the 
truth. 

But  when  he  says  that  the  mysteries  and  miracles  of  Christianity 
are  of  a  more  inferior  invention  than  those  of  other  religions,  he  says 
what,  I  presume,  the  sceptics  as  a  body  do  not  believe;  and  I  think 
more  than  Mr.  Owen  himself  believes,  if  he  knew  his  own  mind. 
It  is  a  very  daring  cakminy,  without  a  single  support  but  the  dictum 
of  Mr.  Owen.  Why  did  he  not,  either  in  the  debate  or  in  his  appen- 
dix, expose  or  contrast  these  pretended  miracles  or  papistical  legends, 
(for  the  Koran  pretends  to  no  miracles.)  vvita  the  Christian  or  Jew- 
ish'.? Mr.  Owen  writes  as  i?  men  could  believe  not  only  as  they 
please,  but  without  any  evidence.  Or  else  he  supposes  that,  as  he 
says  he  tells  nothing  but  the  truth,  mankind  will  from  necessity  be- 
lieve him. 

In  the  same  page  Mr.  Owen  excuses  his  inability  to  disprove  a 
single  position  I  assumed  in  the  whole  discussion.  He  says — "I  per- 
ceived it  would  be  a  loss  of  time,  and  entirely  useless,  to  discuss  any 
minor  points,  v/hilc  the  very  foundation  of  all  -the  associations  of  our 
ideas  remained  une.xamined  and  untouched.  I  therefore  unitormly 
declined  all  Mi'.  Campbell's  metaphysical  questions,  which  I  saw 
had  no  real  bearing  upon  the  important  subjects  before  us;  and  wished 
to  bring  him  to  discuss  first  or  f.mdameutal  principles,  that  we  might 
from  these  proceed,  stop  by  step,  to  some  certain  and  beneficial  con- 
clusion." 

VOL.  \i.  21* 


216  APPENDIX. 

A!!  my  pasitions  then,  Mr.  Owen  being  judge,  are  minor  point)?, 
and  all  my  questions  are  metaphysical.  This  is  as  poor  a  ^^come  ojf^ 
ns  I  have  ever  seen ;  it  does  not  need  a  denial  nor  refutation  from  me. 
Tlie  preceding  pages  do  it  ample  justice. 

Mr.  Owen  atfirms  that  "a  christian  population  is  always  from 
nec3ssity  a  population  full  of  deception."  I  suppose  it  was  owing 
to  the  unhappy  circumstance  of  Mr.  Owen  being  educated  in  such  a 
population  that  he  became  so  conversant,  so  unavoidably  conversant 
with  this  art. 

Mr.  Owen  will  always  have  the  better  of  me  in  nature,  composi 
tion,  organization,  and  cifcumstances.  Hence,  when  my  circum- 
stances forced  me  to  be  a  free  agent,  his  "convictions*''  formed  his 
own  character.  Mr.  Owen's  convictions  formed  his  character;  but 
tiie  character  of  every  other  man  in  the  woi'ld  was  formed  for  him- 
so  at  least  he  avers — page  218.  '^Tome  it  early  appeared  by  Mr. 
Campbell's  feelings,  language,  and  manner,  that  his  character  has 
been  formed  for  him  imder  all  the  influences  derived  from  the  no- 
tions of  man's  free  agency,  which  had  been  made  upon  his  original 
organization  from  infancy;  while  I  knew  mine  had  been  formed  for 
me  by  a  conviction  nrising  from  facts,  and  deductions  from  them,  that 
tiiose  notions  could  not  but  be  true,  and  that  the  feelings,  thoughts, 
and  conduct  were  formed  to  be  as  they  are,  by  circumstances  n«t 
under  my  control." 

Mr.  Owen  was  active  in  formin:!  li'!^  character  according  to  his 
conviction^;  but  I  am  passive  in  receiving  the  impressions  given  me; 
or  in  putting  on  the  character  formed  for  me.  I  cannot  but  complain 
that  Mr.  Owen  should  thus  f  >rm  his  own  character,  and  then  make 
himself  the  former  of  all  the  characters  in  the  world,  without  permit- 
ting any  other  person  to  equal  honor  with  himself!! 

But  next  comes  the  powerful  struggle.  Mr.  Owen  resolves  on 
death  or  victory.  To  wrest  victory  from  ignorance,  superstition, 
and  bigotry,  he  is  resolved.  The  giant  Free  Agency  is  to  be  led  cap- 
tive in  chains  to  the  dark  and  dreary  dungeon  of  Absolute  Necessity, 
where  Fate,  the  jailor,  is  to  lock  him  down  in  everlasting  chains. 
Mr.  Owen  only  got  to  the  threshold  of  the  temple,  or  rather  to  the 
threshold  of  the  fortress  of  this  Hero,  in  forty  years  thinking,  reading, 
writing,  and  debating.  But  now  comes  the  tug  of  Avar.  Hear  him 
pat  on  his  armor.     See  kim  gird  on  his  sword, — Page  219. 

'"To  the  threshold  of  this  subject  we  have  approached  through  the 
iute  public  discussion  in  this  city.  Let  us  now  tiy  to  enter  into  the 
sanctuary,  and  wrest  victory  from  the  ignorance,  suj)erstition  and, 
bigotry  of  all  the  ages  which  are  past.  It  is  a  victory  the  most 
worthy  to  contest,  to  the  utmost  stretch  of  the  human  faculties,  that 
man  has  ever  yet  contended  for." 

After  telling  us  the  pedigree  of  Free  Agency  and  her  oSspring,  he 
brandishes  his  sword.  Free  Agency,  says  he,  thou  art  the  child  of 
Ignorance,  and  thy  offspring  is  Hell  upon  Earth."  \Vherea3  he  intro- 
duces ycc€ssity  as  the  daughter  of  Reason  aud  Knowledge,  au*  her 


APPENDIX,  247 

off:5pringls  Earth  upon  Heaven  and  Ilell!    We  sliall  minute  down 
his  blows  at  free  ajrency : — 

First  Blow. — "The  idea,"  says  Mr.  Owen,  "that  a  man  can  volun- 
tarily do  good  or  evil, generates  malignant  passions,  disunion,  conten- 
tion, striil,  and  all  kinds  of  vice  and  misery."  This  is  good  loajic, 
Tiie  strength  of  the  argument  is  solely  in  the  boldcess  of  the  assertion. 
Free  ageiicy  parries  this  blow  by  an  assertion  too.  She  asserts  that 
apithy.  or  immorality,  licentiousness,  and  every  vice,  are  the  natir 
ral  offspring  of  material  necessity ;  and  that  all  virtue  and  goodness 
are  the  natural  fruits  of  free  agency.  Where  assertion  is  the  order  of 
the  day,  'tis  lawful  to  assert  always  in  whole  numbers,  without  frac- 
tions. 

Second  Blou\— The  idea  df  necessity,  or  that  every  man's  charac- 
ter is  formed  for  him,  is  that  which  enlightens  his  understanding, 
and  extirpates  all  bad  feelings.  But  says  the  giant,  free  agency, 
vour  assertion  is  neutralized;  for  the  believer  in  necessity  can  have 
no  feelings  at  all,  benevolent  or  the  contrary.  Free  agency  cherishes 
ail  good  feelings;  and  prepares  a  person  to  govern  or  repress  all  bad 
feelings,  if  such  should  manifest  themselves.  Have  these  two  blows 
drawifone  drop  of  the  blood  of  this  giant?  Jf  a  man  is  as  passive  as 
a  tree,  or  as  this  sheet  of  paper  which  receives  every  letter  my  pen 
inscribes  upon  it,  he  can  have  no  motive  to  excite  benevolept  feelings ; 
nor,  indeed,  any  feelings  at  all.  All  the  sages  in  the  world  could 
not 'show,  whv  anv  man  is  to  be  rationally  loved,  or  why  gratitude, 
or  any  sort  of  good  feeling  should  exist  in  a  society  which  has  no 
more  free  agency  in  it  than  trees  or  stones. 

Third  Bloir. — "Free  agency,"'  says  the  philosopher,  deludes  a 
man  in  morals,  as  the  eves  of  the  ignorant  swains  before  the  age  of 
Copernicus  and  Galileo  physically  deluded  thei^  about  the  notions 
of  the  sun  and  the  repose  of  the  earth.  This  blow  requires  no  par- 
rying, it  does  not  reach  the  point  at  which  it  was  aimed. 
"  Fourth  Blou: — As  man  is  first  an  infant,  and  as  such  can  have 
no  mind  of  his  own;  as  anv  language,  religion,  or  science,  may  1  e 
given  this  infant  without  any  act  of  its  own,  so  it  is  absurd  to  ho.d 
ft  responsible  for  either  language,  science,  or  religion.  The  logic 
of  this  blow,  if  logic  be  in^it,  is  dethroned  by  asserting  that  man 
does  not  always  continue  an  infant;  and  what  is  true  of  the  mfant 
is  not  true  of  the  man.  It  is  not  conclusive  to  aver,  'that  because  the 
egg  cannot  bite,  neither  can  the  serpent.  Because  a  child  cannot 
choose  the  country  in  which  it  shall  beborn,it  will  not  logically  follow 
that  the  man  can  never  expatriate  itself.  The  correctness  of  AI-. 
.Owen's  conclusion  as  it  is  equivalent  to,  so  it  may  be  tested  by,  the 
following  syllogism,  which  I  farmed  on  Mr.  Owen's  model:  A 
child  born  in  Wales  can  never  migrate  to  the  United  States. 

Fifth  Blow.— Men  have  confounded  their  power  to  act  in  obedi- 
ence lo  their  v.ill,  when  their  will  is  fdrmed,  with  the  idea  of  liberty. 
But  has  man  the  power  to  fonn  his  will?  Aye  that  is  the  question 
v.hicl  is  to  discomfit  free  agency.     Eat  what  about  ihi^  forming  of 


24S  APPENDIX. 

the  xdJl?  Some  philosophers  talk  about  Finning  man's  will  as  it'  it 
WIS  formed  or  manufactiirod  like  a  horse  shoe;  and  as  if  it  was  a 
place,  or  parcol,  or  a  member  of  the  soul,  which  a  man  can  move  as 
he  can  his  hand  or  finger.  I  doubt  not  but  nine  tenths  of  all  the 
volumes  written  upon  the  human  will,  have  been  a  more  logomachy 
arising  from  using  terms  without  ideas,  or  attaching  discordant  idetis 
to  the  same  terms.  To  talk  of  a  man's  forming  his  will,  or  of  "hav 
ing  his  will  formed  for  him,"  is  rather  too  much  in  the  style  of  mate 
rialism.  I  do  not  know  but  in  the  progress  of  human  knovvlcdge,  i;; 
a  few  years,  we  may  have  some  very  learned  dissertations  about 
growing  wills,  as  we  grow  grain  and  cattle.  Patents  may  yet  bo 
granted  for  casting  wills  into  particular  moulds;  of  this  there  may 
be  some  certain  expectation,  if  the  new  science  of  bumpology  should 
gain  ground.  The  idea  has  been  already  suggested  of  having  caps 
of  steel  with  cells  of  taste,  patriotism,  and  wisdom,  to  cause  the  heads 
of  inflmts  to  put  forth  protuberances  of  proper  degrees  of  latitude 
and  longitude,  so  as  to  give  to  the  full  gi-own  man,  these  or  any- 
other  prominent  traits  of  character  which  the  taste  or  exigencies  of 
society  may  require. 

Mr.  Owen  told  us  something  about  rational  faces,  and  angelic 
countenances,  which  are  to  grow  out  of  his  new  system  of  moulding 
men's  wills.  Ail  this  he  promises  us  in  the  course  of  a  few  years. 
The  time  will  soon  come  when  men  will  have  so  much  skill  iri 
surrounding  the  heads  and  faces  of  infants  with  such  propitious 
circumstances,  as  to  give  them  strong  rational  lineaments.  If  the 
materialists  ever  can  form  a  community,'  attempts  may  be  made  on 
the  science  of  bumpology  to  give  one  and  the  same  will  to  every 
child  born  in  their  precincts.  Mr.  Owen  seems  to  think  that  he  has 
some  extraordinary  sagacity  in  this  matter;  tor,  he  says,  page  227  : 
*'No  man  has,  I  believe,  ever  yet  investigated  the  subject  of  free 
will  and  necessity,  so  early  in  life  as  myself;  or  so  cleai'ly  ascertained, 
from  an  observation  of  facts,  and  from  practice,  the  science  of  the 
formation  of  character,  at  an  age  sufbciently  early  to  prevent  the 
influence  of  the  doctrines  of  free  will  from  forming  his  youthful  habits 
and  associations  of  ideas."  This  new  doctrine  of  forming  mils  and 
associations  of  ideas,  I  am  willing  to  give  entirely  to  my  frieud  Mr. 
'Owen.  In  his  own  judgment  he  is  eminently  qualified  for  such  an 
undertaking. 

The  science  of  forming  wills  may  yet  mean  no  more  than  the 
ancients  meant  by  forming  conclusions.  /  will,  I  determine,  and  I 
conclude,  may,  after  all  Mr.  Owen's  lucubrations,  mean  the  same 
thing.  The  unsophisticated  state  of  the  case,  the  plain  common 
sense  decision  of  the  whole  matter,  is  this:  when  we  begin  to  reason. 
It  is  for  the  sake  of  the  conclusion.  All  our  conclusions  make  new 
premises  for  other  canclusions,  and  just  as  effects  become  causes,  in 
long  concatenation,  so  does  one  set  of  conclusions  become  premises 
for  other  conclusions.  But  the  mystery  of  the  doctrines  of  liberty 
and  necessity  is  dissolved  and  dissipated  when  it  is  known  that  one 
s6t  is  called  deteraiinations.     Tite  diflerencc  is  this,  as  was  j:i3j  i>dv/ 


APPENDIX..  251 

said,  when  we  begin  to  reason,  it  is  for  the  sake  of  the  light  and  com- 
the  conckision  is  of  one  kind,  we  call  it  a  determination ;  -ish  in  their 
kind,  we  call  it  a  judgment.  If  it  be  a  conclusion  calling  xorials  of 
tion,  we  call  it  the  determination;  but  if  it  do  not  call  us  to  av. 
■we  call  it  a  judgment.  For  example,  some  circumstance,  occasiOrr^^ 
or  person  calls  up  to  my  reflections  the  battle  of  Waterloo.  I  reason 
i'j)on  all  the  incidents  of  this  momentous  engagement,  and  arrive  at 
many  coHclusioi>s  concerning  the  various  rencounters  of  the  belli- 
gerents. These  conclusions  not  having  any  bearing  upon  my  ac- 
lions,  nor  forming  any  inducements  to  action,  we  call  judgments.  But 
u  proposition  is  made  to  me  to  go  to  Washington,  or  to  stay  at  home. 
I  reason  upon  this  proposition,  and  finally  arrive  at  a  conclusion  to 
gp.  This  conclusion  I  call  my  will,  or  determination.  All  conclu- 
isions  of  the  understanding  upoH  abstract  or  remote  subjects,  not 
bearing  upon  our  conduct,  we  call  judgments.  But  all  conclusions 
'•ailing  for  our  energies,  ^v«  call  determinations..  So  we  speak  and 
so  we  feel.  Hence  we  say,  it  is  my  judgment  that  he  ought  to  go, 
but  it  is  mij  detci-mination  (o  go.  Tlie  same  ]»remises  and  arguments 
Fed  to  both  these  conclusions,  but  owing  to  the  aspect  of  the^-e  conclu- 
sions as  bearing  upon  myself,  the  former  I  call  a  judgment,  the  latteF 
<\  determination.  The  conclusion  of  the  whole  matter  then  is,  that 
the  controversy  about  liberty  and  necessity  is  a  mere  war  of  words; 
that  we  might  as  reasonably  talk  about  free  thought,  free  reasor>,  or 
free  inquiry,  as  about  free  will.  We  might  as  reasonably  say  that 
thought  is  necessary,  that  liberty  is  necessary,  that  reason  is  neces- 
sary, that  doing  good  is  necessary  and  unavoidable,  as  to  talk 
about  the  will,  determination,  or  judgment  bein^  necessary;  The 
whole  is  a  jargon  of  both  sense  and  nonsense;  of  meaning,  and  no 
meaning;  of.words  without  ideas,  and  ideas  without  words.  Man  is 
a  Kitional  being,  and  as  such  must  act,  and  may  act  accordin^^  to  the 
best  comparisons  he  can  make.  And  whenever  he  ceases  to  reason 
before  he  acts,  or  will  not  act  according  to  the  dictates  of  his  under- 
.«tanding,  he  then  ceases  to  act  as  a  man.  He  is  insane.  Whether 
the  insanity  be  constitutional,  or  superinduced  it  matters  not;  wheth- 
er it  was  occasioned  by  a  blow,  a  fever,  strong  passions,  it  matt^-s 
not,  he  is  insane  for  the  time  being. 

But  the  capital  mistake  of  the  whole  scheme  of  Mr.  Owen,  even  if 
he  had  killed  the  giant  free  agency,  as  he  attempted,  (so  much  to  his 
own  discomfiture,)  is  this:  He  builds  his  whole  castle  upon  the  ice. 
He  makes  all  happiness,  all  good  feehng,  all  intelligence  and  virtue, 
to  depend  upon  the  admission  of  the  doctrine  of  necessary  agency;  and 
yet  his  brethren,  the  Mahometans,  have  held,  taught,  and  believed  this 
doctrine  for  twelve  centuries;  and  have  made  it  the  rallying  word,  or 
countjrsign,  in  all  their  bloody  wars.  Those  necessarian  Mahomet- 
ans are  as  far  from  social  happii^ess  as  any  people  upon  the  face  of 
the  earth;  and  when  the  conduct,  passions,  and  feelings,  of  our  Qwn 
acquaintance,  who  believe  most  certainly  that  every  thing  that  comes 
to  pass  is  as  fived  and  as  unalterable  as  the  throne  of  the  univei-se, 
a.re  examined,  it  will  appear  that  no  greater  vagary  or  figment  eve? 


IL'BO-  APPENDIX. 

entered  the  human  imagination  than  that][there  is  any  cliange  fof  the 
better,  to  be  effected  in  society,  by  a  universal  admission  of  the  doc- 
trine of  necessity.  The  whole  history  of  the  necessarians  in  Turkey 
and  Christendom  is  appealed  to  in  proof  that  these  metaphysics,  are 
not  more  puissant  than  the  doctrine  of  free  agency,  m  improving  the 
morals,  or  in  augmenting  the  happiness  of  society.  To  say  ihat  they 
tire  not  more  efficacious  is  saying  as  much  as  can  be  said  in  their  favor. 
Many  thousands  are  disposed  to  show  that  they  are  not  so  efficacious 
as  the  metaphysics  of  free  agency.  But  no  person  has  ever  yet  found 
that  either  system^  or  any  system  of  pure  metaphysics,  has  contributed 
to  the  reformation  of  the  world,  or  to  the  increase  of  human  happiness ; 
and  as  Mr.  Owen  has  made  all  his  system  rest  upon  this  one  point  as 
*he  corner-stone,  he  has  shown  himself  to  be  as  little  of  the  philosopher 
as  he  is  of  the  christian.  For  whether  true  or  false,  it  matters  not;  it 
is  not  adapted  to  human  nature.  Not  one  in  one  thousand  can  com- 
prehend it;  and,  as.Mirabaud  said  about  atheism,  a  philosopher  will 
yay  of  Owenism.  that  whatever  use  it  may  be  to  the  philosopher,  it 
can  be  of  none  to  the  common  mass  of  society. 

Mr.  Owen's  whole  science  of  forming  human  character  is  shoAvn  to 
be  erroneous  in  principle,  and  inefficient  in  practice;  and  all  his  fine 
things  said  about  it,  are  but  mere  phantoms  of  an  over-heated  imagi- 
nation. Taking  it  as  a  whole,  it  is  the  most  perfect  visionary  scheme 
which  this  or  any  other  age  has  ever  been  called  upon  to  e.iiamine, 
its  novelty  is  only  in  the  combination,  not  in  the  materials.  It  has. 
in  other  forms,  been  often  on  the  stage,  and  as  often  laughed  out  of 
countenance.  It  never  has  succeeded ;  it  never  can  succeed.  There 
#nust  be  some  truth,  like  cement,  hi  every  system.  But  very  little 
practical,  and  no  new  truth,  can  be  found  in  this  one.  Ten  thou- 
sand christian  writers  have  dilated  upon  the  faults  and  fail i*igs  of  the, 
so  called,  christian  world,  witli  as  much  plainness  as  Mr.  Owen,  and 
'with  much  more  force  than  he.  We  all  see,  and  feel,  and  laboi 
against,  these  defects. 

Because  a  person  may  or  can  find  fault  with  any  state  of  society/ 
or  any  system  of  operations,  it  is  neither  to  be  presumed  that  the  sys- 
iofn  is  radically  wrong,  nor  that  he  can  reform  it.  A  person  may  find 
fault  with  every  thing  in  the  universe.  The  sun  has  its  specks,  the 
moon  changes  too  often,  and  the  stars  are  too  small.  But  who  can 
make  them  better?  Christianity  is  just  as  perfect  as  the  sun  in  the 
natural  system.  Jesus  Christ  is  the  Sun  of  Mercy.  He  is  to  the  mor- 
al world  what  the  material  sun  is  to  the  natural — the  fountain  of  light 
and  life.  His  religion  is  just  adapted  to  man— to  the  whole  race  of 
men,  whether  Jew  or  Greek,  Barbarian,  bond  or  free,  male  or  female. 
N;jne  can  find  a  flaw  in  it;  none  can  find  where  it  could  be  improved. 
It  has  progressed  for  two  thotisond  years;  is  fist  progressing  still; 
and  will,  erelong,  cover  the  wlnle  earth.  It  fears  no  opposition ;  the 
more  opposition,  if  v/e!'  managed,  the  better.  Cibhon  and  II'. me  in- 
sidiously attacked  it;  Voltaire  and  the  French  wits  laughed  at  it;  rid- 
iculed it;  Thomas  Paine  and  a  k\v  others  pretended  to  reason  against 
it;  the  moderns  now  assert  and  declaim  against  it;  but,  like  the  sun, 


APPEx\WX.  251 

Ihe  centre  of  our  system,  It  shines  still,  and  diftlises  its  light  and  com- 
fort over  the  earth;  while  its  opponents,  one  by  one,  perish  in  their 
own  dcceivings,  and  leave  behind  them  only  short-lived  memorials  of 
their  folly. 

I  do  not  see  a  single  idea,  upon  reviewing  Mr.  Owen's  appendix, 
which  merits  notice;  and  very  few,  whether  they  merit  it  or  not, 
which  have  not  been  already  examined  or  otherv/ise  attended  to  in 
\hc  preceding  pages.  But  in  conclusion  of  this  article  npon|  his 
system,  I  will  add  a  few  well  written  remarks  from  the  pen  of  the 
ilev.  Timothy  Flint,  in  his  Monilily  Review,  for  this  month,  (August.) 
These  remarks  are  a  part  of  a  review  of  the  "Opening  Speech"  book, 
by  Mr.  Flint,  one  of  the  gentlemen  who  presided  over  the  preceding 
discussion.  They  may  cover  some  of  our  omissions,  or  express  the 
fjam.e  ideas  in  another  dress: — 

"'J'his  ?7uscJiiev9Us  belief  in  free  will,  is,  according  to  him,  the  Pan- 
demonium, the  source  of  all  the  evils  and  miseries,  which  so  abound  in 
the  earth.  All  this  he  charges  to  the  account  of  Christianity — as 
ihough  that  system  originated  the  dispute  about  free  will,  when  not  a 
word,  we  believe,  is  said  about  the  doctrine,  from  the  commencement 
to  the  close  of  the  Bible,  except,  perhaps,  to  speak  of  the  dispute  as 
,4.he  babbling  of  some  philosophers,  who  know  not  what  they  speak, 
nor  whereof  they  atlirm.  Nor  does  he  remember,  that  whole  schools 
of  christian  believers,  and,  as  they  atfirm,  the  great  body  of  christians 
in  all  ages,  vii-tually  deny  the  system  of  free  will  still  more  strongly 
than  Mr.  Owen  himself. 

''Man  being,  according  to  him,  a  passive  creature  of  circumstances, 
he  is  properly  under  no  accountability,  and  cannot  be  justly  subject 
Co  a  law,  as  such.  No  pi-aise  or  blame  ought  to  be  predicated  of  his 
conduct;  and,  of  course,  every  thing  in  the  present  order  of  societv 
turning  upon  praise  and  blame,  reward ,Tnd  punishment,  as  their  gr^nd 
hinge,  every  thing  is  therefore  radically  wrong.  To  alter  all  this, 
schools  of  infants  must  be  establislied,  and  every  human  being  must 
be  surrounded  from  his  birth  by  circumstances,  which  will  as  neces- 
sarily make  him  good  and  happy,  as  they  have  heretofore  made  him 
wicked  and  miserable.  That  he  is  able  to  do  this,  is  his  own  naked 
assertion.  That  he  has  done  it,  would  go  farther  to  produce  convic-- 
tionthana  thousand  volumes  of  arguments.  lie  asserts  that  ho  has, 
and  refers  to  his  grand  experiment  at  New  Lanark  in  proof.  We  are^ 
after  all,  obliged  to  take  his  word  for  it;  and,  unhappily  for  the  sys- 
tem, there  are  many,  who  have  seen  the  children  there,  who  represent 
the  tact  diametrically  opposite. 

'•It  is  most  ridiculously  absurd,  to  suppose  that  not  only  that  part  of 
the  character,  that  is  generally  held  to  be  influenced  by  reason,  can 
be  changed,  but  even  that  part,  which  is  deemed  matter  of  physical 
and  animal  endowment.  We  know  that  some  are  naturally  vicious,- 
and  others  naturally  amiable.  He  is  sure  that  he  can  alter  all 
tliis  by  the  raouldinf^  power  of  his  system.  When  we  referred  him  to- 
the  unchangeable  differences  of  the  lower  animals,  the  cuiining  and" 
iflie  love  oi'  poultry  of  the  fox — tixe  natural  impulse  to  move  into  the 


Zj-i  APPENDIX. 

water  of  the  we'o-footed  animals,  &c — ^hc  replies  by  a  ?;agacioii5  loolv 
and  an  intimation  that  animals  have  been  badly  reared,  and  may  be  in 
a  great  measure  trained  out  of  their  instincts.  But  Avhen  cats  change 
nature  with  rabbits,  and  foxes  with  sloths,  when  barn  fowls  instinct- 
ively swim, and  ducks  avoid  the  water,  then  we  v.ill  believe  that  anv 
system  of  education,  however  early  and  efficient,  will  new-moiiM 
human  nature,  so  as  to  form  all  beings,  that  are  bovn  with  all  their 
difTeiences  of  temperament,  so  that  they  can  live  together-in  love  and 
peace,  without  law  or  restraint. 

"It  is  necessary  to  lake  but  a  small  and  bird's  eye  viev/  of  a  section 
of  this  ^rand  scheme,  that  is  thus  to  new-mould  the  world,  to  see  the 
folly  and  futility  of  it.  Men  are  to  be  thrown  together  over  the  whole 
cirth  in  small  communities  of  n(jt  less  than  three  hundred,  and  not 
more  than  tv»^o  thousand.  The  most  delightful  and  romantic  picture 
is  given  of  these  parallelogram  communities.  They  are  to  push  their 
gardens,  as  they  lengthen  their  cords,  till  community  touches  commi- 
ty  in  a  space  of  the  most  perfect  cultivation,  and  tlie  most  delightful 
scenic  landscape  gardening,  and  in  the  most  ample  abundance  of  "ihe 
best  of  every  thing  foi  human  nature."  These  parallelograms  are  to 
V>e  refrigerated  in  summer  and  warmed  in  winter  to  the  requisite  tem- 
perature for  the  different  habits  of  the  occupants.  An  idea  of  Mr. 
Owen's,  somewhat  original,  as  far  as  we  know,  is  this,  that  much  cf 
of  the  strong  liking  and  disliking,  the  loves  and  antipathies,  that  have 
been  differently  attempted  to  be  explained,  by  some  on  the  principle  of 
animal  magnetism,  are  really  in  a  great  measure  caused  by  the  particji 
being  placed  in  a  temperature  conformable  or  not  conformable  to  their 
requisite  temperament  end  habit  of  body.  All  this  is  to  be  in  this 
way  mechanically  remedied;  and  love  and  good  feeling  to  receive 
infinite  physical  aid  by  housing  in  similar  temperatures,  males  and 
femo.lcs  that  require  to  be  so  disposed  in  order  to  like  each  other. 
It  is  absolutely  wonderful  and  refreshing  to  think  how  happy  the 
whole  world  is  thus  to  become  under  the  operation  of  these  sagacious 
ct»ntrivances. 

"There  is  to  be  no  legal  marriage  of  course;  marriage  being  really 
ihe  union  of  the  opposite  sexes  from  liking  each  othrr.  It  can,  there- 
for?, last  no  longer,  than  while  that  liking  lasts.  When  it  is  gravely 
proposed  to  ♦he  philosopher,  whether  he  does  not  think  there  will  be 
a  good  number  of  divorces  in  the  course  of  each  month,  he  answers, 
No;  that  he  deems,  that  the  parties  being  strongly  cemented  by 
similarity  of  temperament  and  temperature,  and  having  chosen  by 
the  principle  of  elective  attraction  in  fill  operation,  will  cling  together 
like  pitch,  and  will  require  the  operation  of  force,  at  least  the  concus- 
sion of  a  new  and  stronger  impulse  to  shake  them  apart. 

"In  the  present  order  of  society,  it  is  deemed  infinitely  important 
that  tltc  child  should  be  wise  enough  to  knmv  its  own  nflrents. — 
Wh.Mher  this  would  be  more  difficult  or  not,  or  a  better  test  of  the 
child's  discernment,  under  the  social  system,  is  a  matter  of  no  im- 
portance, since  all  children  are  part  of  the  common  stock  of  the  conv 
raunity,  and  are  to  be  taken  from  the  actual  parents,  and  piil  into  the 


APPENDIX.  253 

hands  of  these  numerous  godfathers  soon  after  their  birth.  Travelling, 
in  this  order  of  things,  is  to  be  infinitely  pleasant — as  in  fact  it  always 
has  been.  But  it  is  in  the  new  order  of  affairs  to  be  wholly  without 
expense — a  most  manifest  and  manifold  improv  ement.  In  short — fur 
it  would  be  useless  to  prolong  the  detail,  the  universe  is  to  be  con- 
verted into  one  grand  heaven  —every  body  is  to  become  rational, 
and  at  the  same  time  keenly  sensitive.  Every  contrivance  that  can 
be  imagined,  is  to  be  got  up  in  a  style  far  surpassing  the  most  luxu- 
rious dreams  of  Mahomet's  Paradise,  and  all  this  mighty  preluding — 
all  this  machinery — all  this  scaffolding — all  this  v.onderful  move- 
ment— all  this  renovation  of  man— all  this  hope  of  an  earthly  heaven, 
is  to  be  prepared  with  so  much  philosophy  for  two-legged  tadpoles, 
who  are  to  live  together  at  farthest  seventy  or  eighty  years;  to  be 
then  blasted  with  the  frost  of  eternal  annihilation — leaving  no  issue  of 
these  "thoughts  that  wander  through  etc^-nity,"  but  maggots,  grub- 
worms,  cabbages,  and  weeds.     These  are  thy  Gods,  O  Israel ! 

"Some  affect  to  consider  this  atheism  of  Mr.  Owen  as  harmless, 
and  without  probable  result.  We  do  not  so  consider  it.  Most  of  the 
former  atheists  have  been  men  of  violent  passions,  or  bad  character. 
Mr.  Owen  has  that  same  invincible  and  imperturbable  mildness,  which 
Christianity  ought  to  inspire  and  foster  and  so  seldom  does  produce. 
He  has  nothing  of  the  fierce  reasoning  and  windy  declamation  of 
former  atheists.  He  is  so  calm,  cool,  self-possessed,  and  apparently 
so  deep  in  his  convictions  of  the  truth  and  utility  of  his  doctrine,  that 
his  positive  assertions  upon  the  subject,  have  very  different  influences 
from  the  flippant  and  angry  reasoning  of  the  common  herd  of  atheists. 
He  talks,  too,  of  a  power  of  sufficient  energy  and  wisdom  to  have  pro- 
duced this  visible  universe  with  its  unchanging  order.  But,  whether 
that  power  is  wise  and  good  in  the  abstract,  whether  it  be  intellectual 
jind  self-moving,  or  the  brute  nature  and  the  blind  chance  of  the 
ancients,  he  declares  there  are  no  data  or  facts  to  determine.  Hence 
this  power,  in  the  book  before  us,  and  in  his  conversations  upon  the 
subject,  he  uniformly  denominates  it,  and  when  asked  why  he  used 
that  term,  he  replied  that  it  was  done  of  design.  We  think  the  im- 
posing and  philosophic  calmness,  the  mischievous  simplicity,  and  the 
undoubting  positiveness  of  his  system  calculated  to  exercise  a  very 
dangerous  influence  upon  the  numerous  minds,  inclined  by  tempera- 
ment to  be  wrought  upon  by  such  a  combination, 

"There  can  be  no  doubt  that  man  is  constituted  by  his  Maker,  a 
religious  animal  by  the  unchanging  organization  of  his  physical  as 
well  as  moral  nature,  as  much  so  as  web-footed  fowls  are  formed  for 
swimming  in  the  water.  Atheists,  therefore,  are  monsters  in  the 
rational  universe.  Instead  of  attributing  the  universal  propensity  of 
man  in  every  country,  clime,  and  age,  to  manifest  this  instinctive 
impulse  of  his  organization  in  some  form  of  homage  to  a  first  cause, 
they  usually  impute  it  to  such  a  limited  and  partial  cause  as  priest- 
craft. Man  has  been  found  without  priests  or  altars;  but  we  affirm, 
no  where  on  our  glpbe  without  some  demonstration  of  the  sentiment 
of  a  divinity. 

VOL.  II.  22 


254  APPENDIX. 

'-We  do  not  say  that  an  atheist  ouglit  to  be  persecuted,  gr  in  any 
way  molested.  Neither  do  we  say  that  a  man  may  n^t  be  so  defec- 
tively or  monstrously  constituted,  as  to  be  honest  in  his  convictions 
of  atheism.  But  we  do  say,  that  an  atheist  is  to  be  pitied,  deeply  and 
sincerely  pitied.  What,  rob  the  wide  system  of  nature  of  its  Maker? 
— rob  the  infinite  space  of  its  vivifying,  pervading,  cheering,  and 
and  if  we  may  so  say,  socializing  principle? — rob  the  tirmament  of 
its  cerulean,  the  stars  of  their  lustre,  the  natural  universe  of  its  order 
and  design,  the  intellectual  universe  of  wisdom,  goodness,  and  mercy 
— our  beautiful  woi-ld  of  its  beauty — the  imagination  of  its  glorious 
forms,  the  heart  of  friendship  and  hope?  Suppose  God  absent  from 
his  universe,  and  what  have  we  left?  If  any  thing  in  our  opinion 
ought  to  inspire  indignation,  surely  it  ought  to  be,  to  hear  bipeds 
lecturing  us  to  assume  our  true  dignity,  by  attempting  to  dethrone 
God — forswear  consanguinity  with  another  existence,  and  a  higher 
order  of  beings — proving  our  dignity,  by  proving  that  we  are  worms, 
and  no  more,  and  that  they  are  really,  and  in  truth,  our  brother  and 
sister — efi^l^ing  us  to  our  rational  nature,  by  proving  to  us,  that  all 
we  can  hope  must  be  snatched  between  the  cradle  and  the  grave — 
that  oui-  consciousness  shall  there  terminate,  as  though  we  had  not 
been;  that  all  thoughts,  hopes,  fears,  all  the  ardent  aspirations  of 
minds  cemented  by  the  ties  and  friendships  of  this  life  must  be  then 
and  there  for  ever  severed.  Such  is  the  dignity  and  rationality,  and 
bettsr  hopes,  and  higher  thoughts,  and  moi-e  intellectual  character,  to 
whi  h  the  social  system  would  raise  us.  Such  are  the  motives  under 
which  the  future  Curtii  are  to  leap  down  the  gulf,  the  future  Washing- 
tons  to  become  emancipators,  and  the  future  Milton's  to  sing.  Shall 
we  be  told,  that  these  are  the  poor  attempts  to  flay  the  Marsyas,  that 
had  been  flayed  already?  Shall  we  be  told,  that  no  one  thinks  of 
the  system,  except  in  ridicule,  that  the  very  self-same  great  men, 
whom  Mr.  Owen  counts  as  his  converts,  shrug  their  shoulders,  and 
ridicule  him  the  moment  he  has  passed  the  threshold?  All  this  may 
be.  But  the  man,  so  calm,  so  self-possesssd,  so  mild,  so  capable  of 
meeting  every  form  of  hatred,  ridicule,  contempt,  and  vilification, 
without  the  excitement  of  apparent  ill  will  or  disposition  to  vilify  and 
ridicule  in  retaliation,  is  not  a  man  whose  influence  is  to  be  slighted. 
Look  at  the  extent  to  which  the  papers,  that  inculcate  these  senti- 
ments, circulate.  Look  at  the  eagerness  to  read  this  very  book 
before  us,  and  see  if  the  doctrines  contained  in  it  are  harmless, 
carrying  their  own  refutation  with  them.  We  say  again,  let  us  be 
taught  by  an  enemy.  Let  us  be  led  by  his  bold  and  bitter  exposition 
of  the  facts,  as  we  have  them  in  the  book  before  us,  to  look  into  that 
miserable  war  of  bigotry,  and  denunciation,  which  the  thousand 
christian  sects  are  waging  in  the  blindness  of  their  ignorance,  and 
the  positiveness,  pride,  and  cruelty  of  their  unsancfificd  natures 
against  each  other,  reminding  us  of  (he  horrible  and  murderous 
factions  m  the  holy  city,  while  the  strength  and  power  of  the  Roman 
legions  were  driving  their  battering  rams  against  the  tottering  walls 
without. 


APPENDIX.  255 

-r  •.<.\\'q  remark  a  cnrimis  inconsistency  in  the  book  before  ns,  and 
which  we  hive  nnre  stroagly  remirked  in  the  conversations  of  it.-^ 
author  upon  the  subject.  All  the  cvil^;,  and  ail  the  miseries  of  ih;\t 
depraved  and  vicious  state  of  society,  whicii  we  have  too  much 
reason  to  admit,  exists  in  the  present  order  of  things,  he  attributes  to 
Christianity  and  the  free-will  systems,  and  someritnes  to  religion  in 
general — giving  this  principle  an  efficiency  for  evil,  which,  unhappily, 
it  has  not  either  for  evil  or  good.  PerhajTS  in  the  very  next  paragraph, 
or  conversation,  he  inf(irn>s  you  that  the  present  system  of  religion  and 
society  is  w<>rn  out;  that  ministers  are  every  where  oeasing  to  be  of 
any  account;  that  polite  and  well  informed  people  never  talk  religion ; 
that  it  is  a  system  falling  of  itself,  and  of  its  own  age,  weakness  and 
imbecility.  One  or  the  other  of  these  views  of  things  must  be  false, 
Religion  cannot  be  the  nnin  spring  of  society,  the  ornnip'ilent  mani- 
chean  principle  of  evil,  and  at  the  same  time  a  weak,  inciricicnt,  worn 
out  and  exploded  error. 

*'There  is  at  least  originality  and  amusement  in  b.cr.ring  a  man  dis- 
cussing with  apparent  and  philosophic  calmness,  and  conviction,  the 
possibility  of  so  training  children,  that  they  shall  have  no  iras'^iuilitj', 
lio  se'fi-jhness,  no  sense  o^mcinn  and  tinan;  no  amlution,  no  rivalry — 
and  in  fact,  nithing  Vjout  them,  physically  or  morally,  ugly  or  vici- 
ous. According  to  him,  the  children  born  under  the  social  system, 
should  have  nothing  of  the  internal  or  external  structure  of  the  ex- 
isting race,  but  merely  the  same  organs;  being  as  unlike  them  as 
as  angels  are  to  Yahoos.  All  this  change  is  to  be  the  result  of  nev/ 
circumstances  placed  about  them,  which  are  to  blot  out  all  bad  pas- 
sions, erase  all  ambition  and  selfishness,  and  make  them  rational, 
handsome,  and  amiable  universally.  One  would  think  that  these 
dear,  beautiful,  and  angelic  Avorms,  thus  divested  of  all  internal  causes 
of  whirlwind  and  volcanic  explosion,  would  become  quietists — sing- 
ing an  eternal  lullaby  on  their  beds  of  roses,  and  requiring  flappers  to 
arouse  them  to  eat  and  drink  "the  best  of  every  thing  for  human 
nature,"  and  with  scarcely  enough  of  the  dreggy  influence  of  the 
old  svstem  in  them,  to  bethink  themselves  of  the  necessity  of  perpe- 
tuating the  future  generations  of  these  happy  entities.  No  such  a  thing. 
While  the  dreamy  influence  of  the  social  system  is  upon  them,  instead 
of  reducing  them  to  slothful  quietists,  they  are  to  become  the  .nost 
vigorous,  warm-hearted,  Epicureans  imaginable.  They  are  onij-  to 
be  passive  and  quietists  to  evil — but  ardent,  energetic,  and  ever 
active  to  good,  and  love,  and  happiness.  And  is  it  for  the  advocates 
of  this  system  to  charge  us,  while  we  give  these  views  of  their  doc- 
trine, with  drawing  from  our  own  imagination,  and  distorting  or 
miscoloring  facts?  What  age  or  country  ever  invented  such  a  mon- 
strous romance  as  the  social  system?  Mr.  Owen  declai-xs  against 
cultivating  the  imagination;  and  we  hold  the  history. of  the  Seven 
Sleepers,  Cinderiila,  or  any  tale  in  the  Arabian  Nights  to  be  mathe« 
matics,  and  sobriety  itself^  compared  with  Mr.  Owen's  i:ihabi(ants  of 
his  parallelograms;  compared  with  the  beautiful  men  and  women,  whq 
will  swear  constancy,  till  death,  without  legal  marriagfe  or  alimonvj 


256  APPENDIX. 

and  who  •will  have  neither  lust  nor  inconstancy,  when  they  woo  and 
wed  after  the  fashion  of  the  vernal  robins  and  sparrows.  What  shall 
y/e  predicate  of  a  system  which  proposes  to  govern  the  world  by  a  code 
©flaws,  which  can  be  comprised  in  about  a  hundred  lines?  (Vide 
pages  40,50,51,52.) 

"Sure  enough,  there  is  no  imagination  in  burning  the  Alexandrian 
library  and  the  pandects  and  rescripts  and  the  tomes  of  common  law, 
and  civil  law,  and  "crown  quest  law,"  and  the  five  hundred  folios  of 
the  abridgement  of  the  abridged  cases  and  reports,  of  the  codes  of  the 
Grecian  legislators,  and  the  Roman  legislators,  and  the  Lockes  and 
JVlontesquieus  even  in  our  present  congress;  like  them  of  the  Grecian 
fable,  sowing  dragon's  teeth,  and  seeing  a  generation  forthwith 
springing  up  from  the  seed,  at  once  quietists,  and  as  active  as  flame, 
fed  full  with  the  "best  of  every  thing  for  human  nature,"  and  having 
no  labor,  but  what  is  made  a  pleasure;  nothing,  in  fact  to  do,  but  to 
sing,  love,  dance,  and  promenade,  and  who  yet,  without  a  God,  with- 
out religion,  restraint,  praise  or  blame,  reward  or  punishment,  can  be 
kept  in  tlie  most  harmonious  and  angelic  order,  by  a  code  of  laws  com- 
prised by  Mr.  Philosopher  Owen,  in  a  hundred  lines!  Surely  there 
is  no  imagination,  no  poetry,  no  fiction,  no  loans  from  the  fancy  in  all 
this.  We  have  Mr.  Owen's  word  for  it — that  all  this  can  be  done — is 
just  on  the  eve  of  being  done,  and  will  assuredly  be  done.  When  it  is 
done — and  there  is  actually  such  a  sight — "may  1  be  there  to  see." 
But  till  that  time,  we  throw  back  the  charge  of  drawing  from  the 
imagination,  upon  the  founder  of  this  system." 

Dismissing  this  branch  of  the  metaphysics  and  of  the  speculations 
of  Mr.  Owen,  1  have  something  to  say  to  the  ^^materialists''''  upon 
other  parts  of  their  system.  These  gentlemen,  so  fond  of  matter, 
give  to  it  what  they  refuse  to  mind.  They  say  that  every  particle  of 
matter  has  a  self-determming  power.  It  always  existed,  and  will 
always  exist.  Every  particle  of  matter  is  self-existent,  and  eternal, 
"J'heir  philosophy  is  a  chain  of  causes  and  effects  reaching  back 
'vithout  beginning,  and  lor\vard  without  end.  No  first  cause  and  no 
last  cause  in  their  system.  Yet  it  seems  to  come  to  this  dilemma  at 
last: — Nothing  caused  something,  or  Something  caused  itself.  Some- 
thing struck  me,  but  something  moved  that  something;  and  so  back 
we  go  for  ten  thousand  somethings;  still  we  find  need  of  something  to 
move  the  last  in  the  series,  else  it  moved  itself.  If  it  did  not  move 
itself,  then  something  or  nothing  moved  it.  The  latter  is  absurd. 
Something,  then,  moved  the  first  something — and  that  is  what  the 
<.'hristians  call  God.  If  the  progression  of  cause  and  effect  was  finite, 
says  the  philosopher,  then  you  have  proved  the  point.  "But  we  never 
c  n  get  back  to  the  first  something  because  the  progression  is  infi- 
nite." This  will  not  help,  you,  gentlemen.  For  if  you  cannot  travel 
back  to  the  first  something,  you  may  rest  assured  the  first  something 
never  could  have  travelled  down  to  you.  If  the  first  link  of  your 
chain  is  at  an  infinite  distance  back,  so  that  you  could  never  travel 
back  to  it,  no  part  of  it  could  have  reached  down  to  you. 


APPENDIX.  25T 

To  suppose  that  any  thing  made  itself,  is  to  suppose  that  it  existed 
before  it  made  itself,  which  is  what  we  call  ubsuid:  for  if  it  existed 
before  it  made  itself,  it  could  not  give  itself  existence,  which  is  all 
that  is  implied  in  creating. 

If  the  whole  universe  exists  by  a  necessary  self-existent  power, 
then  all  the  parts  of  it  possess  this  self-existent  power;  but  this  is 
contrary  to  ail  our  experience;  for  not  one  creature  possesses  it^ — all, 
we  see,  are  dependent.  Neither  of  these  hypotheses  will  bear  the 
Test.  VVe  shall,  then,  try  whether  the  universe  could  have  existed 
from  eternity  upon  other  principles. 

We  have  two  ideas  of  eternity:  the  one  is  an  eternity  composed  of 
successive  periods — tlie  other,  an  eternity  without  succession.  The 
latter  is  the  christian  idea — the  former  is  the  materialist  idea.  NoAv 
a*  their  eternity  of  successive  periods  is  the  only  idea  which  the 
material  universe  suggests,  then  it  follov.s,  that,  when  Ave  contem- 
plate the  earth  at  any  one  period  of  its  existence,  it  had  then  some 
relation  to  past  periods;  that  is,  it  had  finished  so  many  periods  at 
that  time.  Its  past  existence  is  now  completed.  It",  then,  at  any- 
past  period  of  its  existence,  it  began  to  be  related  to  past  duration, 
that  period  was  the  commencement  of  its  existence.  But  if  it  did 
not,  at  any  past  period,  stand  related  to  any  past  duration,  it  does 
not  now ;  but  that  it  does  now  stand  related  to  paist  duration,  must  be 
admitted ;  it  must  therefore  always  have  stood  in  suc"h  a  relation,  which 
precludes  the  idea  of  its  being  eternal.  Those  who  are  fond  of  me- 
taphysics may  try  themscdvcs  upon  the  following  demonstration.  It 
will  prove,  at  Icas^,  that  time  had  a  beginning.  And  what  was  prior, 
the  materidists  will  have  to  tell.  I  give  3-ou  a  condensed  view  of  the 
argament  of  the  schools,  from  the  pen  of  James  Duncan  of  Indiana, 
published  in  1826:— 

"Unbounded  space  nnd  eternity  are  ideas  so  analogous  to  each 
other,  that  any  thing  that  tends  to  illustrate  the  one,  equally  tends  to 
elucidate  the  other. 

"Both  are  infinite.  Unbounded  space  cannot  be  all  divided  into 
pars;  neither  can  eternity.  If  a  body  of  any  definite  extension 
were  to  occupy  a  part  of  unbounded  space,  unbounded  space  would 
ba  no  less;  and  if  any  definite  period  were  taken  out  of  eternity, 
eternity  would  be  no  shorter.  If  two  bodies  were  placed  at  any 
s apposed  distance  from  each  other,  the  distance  could  not  be  infinite, 
because  they  would  admit  of  space  beyond  them,  and  also  would 
admit  of  beiug  brouglit  together,  both  of  which  would  be  impossible, 
if  thev  were  infinitely  distant  from  each  other.  The  same  may  be 
said  of  two  imaginary  points  in  eternity,  however  distant  from  each 
o'hsr  we  might  suppose  them  to  be,  they  would  admit  of  duration 
be  vend  them  and  might  be  brought  together;  therefore,  could  not 
have  been  infinitely  distant.  Unbounded  space  has  no  circumfer- 
ence, nor  no  centr.-  neither  has  eternity.  Unbounded  space  has 
no  zenith^  no  nadir;  that  is,  no  extreme  point  above,  no  extreme 
poiot  below;  so  eternity,  considered  and  abstracted  from  time,  has 
no  p?\-t  duration  nor  future. 

V0L.  11.  22* 


2-8  APPENDIX. 

"It  would  imply  a  contradiction  to  say,  that  even  God  himselt 
could  place  two  globes  in  unbounded  space  at  an  infinite  distance 
apart,  because,  if  they  were  fixed  in  a  space  at  all,  they  would  hav«; 
soace  bevond  them,  and  would  admit  of  being  brought  together,  whicli 
c  uld  not  be,  if  their  distances  were  infinite.  If  jt  were  possible  for 
two  globes  to  be  placed  at  an  infinite  distance  from  each  other,  it 
would  imply  a  contradiction  in  terms  to  say  they  could  be  brought 
together,-  it  would  be  the  same  as  to  say  they  had  passed  through, 
and  ended  a  course  that  was  endless. 

"It  would  be  a  contradiction  in  terms  to  say,  a  ball  could  be 
placed  at  an  infinite  distance  from  our  earth,  because,  however  dis- 
tant it  might  be  placed,  it  would  admit  of  space  beyond  it,  and  could 
be  made  to  pass  over  the  whole  intermediate  space  and  reach  our 
earth. 

"But  suppose  it  possible  for  a  ball  to  be  placed  at  an  infinite  dis- 
tance from  our  earth,  and  in  motion  towards  the  earth  when  at  its 
greatest  distance,  it  could  never  reach  the  earth,  because  the  distance 
is  supposed  to  be  endless;  that  which  is  endless  cannot  be  ended. 
If  it  were  placed  at  the  greatest  possible  distance  from  the  earth  at  the 
same  time  in  motion  towards  the  earth,  its  very  motion  towards  the 
earth  would  leave  space  behind  it,  which  suppose  its  distance  could 
not  be  infinite.  Its  most  early  motion  towards  the  earth  would 
shorten  the  distance;  but  infinite  distance  cannot  be  shortened. — 
If  its  motion  were  to  be  continued,  it  would  actually  reach  the  earth, 
.so  that  the  distance  could  not  have  been  infinite.  Suppose  the  ball 
to  actually  reach  the  earth,  and  made  to  travel  back  the  whole  route 
it  had  passed,  in  coming  to  the  earth ;  the  query  is,  Woald  it  ever 
finish  its  retrograde  journey  ?  All  will  admit,  that  if  the  distance  was 
finite  it  might,  but  if  infinite,  it  would  be  impossible.  The  conclusion 
then,  from  these  premises  is,  that  no  created  being  could  be  made  to 
occupy  a  place  or  station  at  an  infinite  distance  fi-om  our  earth,  and 
to  assert  such  a  thing,  would  be  a  contradiction  in  terms. 

'^If  we  apply  those  principles  relative  to  unbounded  space  to  un- 
bounded duration,  they  will  go  to  show  that  our  world  could  not  have 
existed  from  eternity. 

'•If  it  had  been  possible  for  the  world  to  have  existed  from  eternity, 
it  would  not  have  passed  down  through  infinite  duration  to  the  pres- 
ent time.  That  which  is  endless  cannot  be  ended.  But  whatever 
tlie  past  age  of  the  world  has  been,  it  is  now  measured,  and  the  entire 
round  of  its  past  existence  is  now  ended;  therefore,  it  could  not  have 
existed  from  eternity. 

"Wherever  we  date  the  primitive  existence  of  the  world,  its 
most  early  existence,  and  its  successive  progress  in  duration  towards 
the  present  time,  must  have  been  coincident  and  just  as  early  as 
ihe  world  existed;  duration  was  then  changing  from  the  present  tp 
Ihe  past  tense,  so  thai  in  its  moet  early  existence  it  was  related  ta 
past  tim^^j  thorefoye  could  not  haVc  existed  from  eternity. 


APPENDIX'  25d 

"The  very  first  moment  of  time  that  elapsed,  made  the  succeed- 
ing time  shorter.  Duration  that  is  capable  of  being  shortened  cannot 
be  infinite.  This  supposes  the  world  has  had  a  beginning,  and  has 
not  stood  from  eternity,  because,  in  its  earliest  existence,  it  was 
related  to  past  time,  and  the  period  between  that  and  the  present 
time,  was  capable  of  being  shortened,  was  actually  shortened  and  at 
length  came  to  an  end. 

''Ifforthe  sake  of  illustration,  we  suppose  the  world  to  take  a 
retrograde  journey  through  al!  the  past  period  of  its  duration,  all  will 
admit,  that  if  its  past  duration  had  been  from  eternity,  it  could  never 
finish  its  journey  back,  because,  the  length  is  supposed  to  be  infinite. 
But  if  its  past  duration  were  finite,  it  might  without  implying  any 
inco!)sistency  travel  the  whole  of  it  again. 

'•The  above  demonstration  concludes  with  absolute  certainty,  that 
the  world  has  not  existed  from  eternity,  but  must  have  been  created. 
The  collective  evidence  from  the  whole  may  be  comprised  in  two 
arguments.  Whatever  the  past  age  of  the  world  has  been,  its 
past  age  has  now  completely  transpired,  so  that  nothing  of  it  remains, 
therefore,  it  co<;ld  not  have  been  infinite.  If  the  world  was  made 
Jo  travel  back  the  entire  period  of  its  past  existence,  it  could  never 
finish  it  if  it  had  existed  from  all  eternity. 

'•Or.j.  We  can  have  some  idea  of  a  body  travelling  through  space, 
and  returning,  but  we  can  have  none  of  a  body  passing  through 
duration,  and  returning. 

"Ans.  The  validity  of  this  objection,  as  it  may  relate  to  the  power 
of  God,  cannot  be  admitted,  but  should  it  be  persisted  in,  the  transi- 
tion is  easy  in  this  case  from  the  past  time  to  the  future;  eternity 
past  is  no  longer  than  eternity  future.  The  world  has  travelled,  and 
actually  finished  its  past  duration,  whether  finite  or  infinite.  If  the 
past  duration  of  the  world  is  said  to  be  from  eternity,  the  query  now 
js,  could  the  world  ever  travel  entirely  through  an  eternal  future  du- 
ration, so  that  it  might  in  truth  be  affirmed,  as  in  the  former  case, 
that  its  futiire  existence  is  entirely  finished?  Every  candid  person 
will  say  that  it  would  be  impossible.  As  then,  it  never  can  be  true 
to  affirm,  that  the  world  has  existed  to  eternity,  or  that  it  has'iinished 
an  eternal  future  existence,  it  cannot  be  true  to  say,  it  has  existed 
from  eternity,  or  finished  an  eternal  past  existence. 

"If  the  above  premises  are  fair,  and  the  conclusion  just,  the  only 
and  last  refuge  of  modern  atheists  is  not  only  destroyed,  but  entirely 
annihilated,  so  that  it  never  can  with  confidence  be  resumed,  ff 
then,  this  last  fortress  is  demolished,  we  are  conscious  of  no  other  to 
M'hich  they  can  have  recourse,  but  must  be  shut  up  to  believe  in  a 
God,  and  also  that  he  has  created  the  universe  of  nature." 

Before  time  matter  was  then  asleep,  and  TV^o  awaked  it  is  the 
question.  If  there  be  an  active  principle  in  matter,  this  principle 
must  be  distinct  from  it,  and  then  the  next  question.  What  is  the 
active  principle — matter  or  spirit?  Here  the  materialist's  candle 
goeth  out  again,  and  so  ends  hie  philosophy. 


960  APPENDIX. 

Dr.  George  Campbell  of  Aberdeen,  obliged  the  sceptic  Hume  to  be- 
lieve in  miracles  in  spite  of  him.  And  we  call  upon  the  sceptics,  one 
and  all,  to  show  how  they  can  avoid  it.  We  shall,  therefore,  let  them 
hear  the  Doctor : — 

*'^Ahstr  acting  from  the  evidence  for  particular  facts, icehave  irrefro ga- 
ble emdcnce,  that  there  have  been  miracles  informer  times;  or  such 
events  as,  ivhen  compared  idth  the  present  constitution  of  the  world 
rmuld,  hy  Mr.  Hume,  be  denominated  miraculous. 
"I  readily  concur  with  Mr.  Hume  in  maintaining,  that  when,  merely 
V>y  the  force  of  reason,  we  attempt  to  investigate  the  origin  oficorlds, 
%ve  get  beyond  our  sphere,  and  must  infallibly  bewilder  ourselves  in 
hypothesis  and  conjecture.     Reason  indeed  (which  vainly  boasts  her 
all-sufficiency)  has  sometimes  pretended  to  carry  men  to  this  amazing 
height.     But  there  is  ground  to  suspect,  that,  in  such  instances,  the 
ascent  of  reason,  as  the  author  elegantly  expresses  it,  has  been  aided 
by  the  wings  of  imagination.     If  we  will  not  be  indebted  to  revela- 
tion, for  our  knowledge  of  this  article,  we  must,  for  aught  1  can  per- 
ceive, be  satisfied  to  live  in  ignorance.     There  is,  however,  one  ques- 
tion distinct  from  the  former,  though  akin  to  it,  which,  even  from  the 
principles  ofreason,  we  may  with  great  probability  determine.    The 
question  I  mean  is,  whether  the  world  had  an  origin  or  not  ? 

"That  there  has  been  an  infinite,  eternal,  and  independent  series  of 
finite,  successive,  and  dependant  beings,  such  as  men,  and  consequent- 
ly that  the  world  had  no  beginning,  appears  from  the  bare  considera- 
tion of  the  thing,  extremely  incredible,  if  not  altogether  absurd.  The 
abstract  argument  used  on  this  head,  might  appear  too  metaphysical 
and  refined;  I  shall  not  therefore  introduce  it;  but  shall  recur  to  to- 
pics which  are  more  familiar,  and  which,  though  they  do  not  demon- 
strate, that  it  is  absolutely  impossible  that  the  world  has  existed  from 
eternity,  clearly  evince  that  it  is  highly  improbable,  or  rather,  certainly 
false.  These  topics  I  shall  only  mention,  as  they  are  pretty  obvious, 
and  have  been  often  urged  with  great  energy  by  the  learned,  both 
ancient  and  modern.  Such  are  the  late  invention  of  letters,  and  of  all 
the  sciences  and  arts  by  which  human  life  is  civilized;  the  known 
origin  of  most  nations,  states,  and  kingdoms;  and  the  first  peopling  of 
many  countries.  It  is  in  our  power  at  present  to  trace  the  history  of 
every  people,  backwards  to  times  of  the  greatest  barbarity  and  ignor- 
ance. Europe,  though  not  the  largest  jf  the  four  parts  into  which  the 
earth  is  divided,  is,  on  many  accounts,  the  most  considerable.  But 
what  a  different  face  does  Enrope  wear  at  present,  from  what  it  wore 
three  thousand  years  ago?  How  immense  the  odds  in  knowledge,  in 
arts,  in  policy,  in  every  thing?  How  easy  is  the  intercourse,  and 
how  extensive  the  acquaint;  rce,  which  men  can  now  enjoy  with  all, 
even  the  remotest  regions  of  th  ;  globe,  compared  with  wh^'.t  was,  or 
could  have  been,  enjoyed,  in  that  time  of  darkness  and  simplicity?  A 
man  difters  not  more  from  a  child,  than  the  human  race  now,  differs 
from  the  human  race  then.  Three  thousand  years  ago,  appear  indeed 
to  mark  a  very  distant  epoch ;  and  yet  it  is  but  as  yesterday,  compared 


APPENDIX.  261 

Willi  eternify.  This,  whdn  duly  weighed,  every  thinking  person  will 
acivnowiedge  tobcasstrong  mora!  evidence  as  the  subject  can  admit, 
find  that  I  imagine  is  very  strong)  that  the  world  had  a  beginning. 

"I  shall  make  a  supposition,  wliich  will  perhaps  appear  whimsical, 
but  which  will  tend  to  elucidate  the  argument  I  am  enforcing.  In 
antediluvian  times,  when  the  longevity  of  man  was  such  as  to  include 
some  centuries,  I  shall  suppose,  that  a  few  boys  had  been  imported  to 
a  desert  island,  and  there  lefl  together,  just  old  enough  to  make  shift 
to  sustain  themselves,  as  those  in  the  golden  age  are  fabled  to  have 
done,  on  acorns,  and  other  spontaneous  productions  of  the  soil.  I  shall 
suppose,  that  they  had  lived  there  for  some  hundreds  of  years,  had 
remembered  nothing  of  their  coming  into  the  island,  nor  of  any  other 
person  whatsoever — and  that  thus  they  had  never  had  access  to  know, 
or  hear,  of  either  birth  or  death.  I  shall  suppose  them  to  enter  into 
a  serious  disquisition  concerning  their  own  duration,  the  question 
having  been  stated,  Whether  they  had  existed  from  eternity,  or  had 
once  begun  to  be?  They  recur  to  memory,  but  memory  can  furnish 
them  nothing  certain  or  decisive.  If  it  must  be  allowed  that  it  con- 
tains no  trace  of  beginning  of  existence,  it  must  be  allowed,  that  it 
reaches  not  beyond  a  few  centuries  at  most.  They  observe  besides, 
concerning  this  faculty,  that  the  further  back  it  goes,  it  becomes  the 
more  indistinct,  terminating  at  last  in  confusion  and  darkness.  Some 
things  however  they  distinctly  recollect,  and  are  assured  of.  They 
remember  they  were  once  of  much  lower  stature,  and  of  smaller  size ; 
they  had  less  bodily  strength;  all  their  mental  faculties  were  weaker. 
They  know  that,  in  the  powers  both  of  body  and  of  mind,  they  have 
advanced,  by  imperceptible  degrees,  to  the  pitch  they  are  now  arrived 
at.  These  considerations,  especially  when  fortified  by  some  anala- 
gous  observations  they  might  have  made  on  the  growth  of  herbs  and 
trees,  would  bave  shown  the. probability  to  be  entirely  on  the  side  of 
those  who  asserted,  that  their  existence  had  a  beginning;  and  though, 
on  account  of  the  narrow  sphere  of  their  knowledge  and  experience, 
the  argument  could  not  have  appeared  to  them  in  all  its  strength,  we, 
llrom  our  long  acquaintance  with  nature,  even  abstracting  from  our 
liuowledgeof  man  in  particular,  must  be  satisfied,  that  it  would  have 
been  strictly  analogical  and  just.  Exactly  similar,  the  very  same,  I 
ishould  rather  say,  is  the  argument  I  have  been  urging  for  the  origin 
of  the  species.  Make  but  a  few  alterations  in  the  phraseologj- — for 
memory,  substitute  history  and  tradition;  for  hundreds  of  years,  say 
thousands;  for  the  powers  of  body  and  mind,  put  the  arts  and  sciences; 
and,  with  these,  and  perhaps  oneor  two  more  such  variations,  you  will 
find  the  argument  as  applicable  in  the  one  case,  as  in  the  other.  Now, 
if  it  be  granted,  that  the  human  species  must  have  had  a  beginning,  it 
w  ill  hardly  be  questioned,  that  every  other  animal  species,  or  even 
that  the  universe,  must  have  had  a  beginning. 

"But  in  order  to  prove  the  proposition  laid  down  in  the  title  of  this 
section,  it  is  not  necessary  to  suppose  that  the  world  had  a  beginning. 
Admit  it  had  not,  and  observe  the  consequence.  Thus  much  must 
be  admitted  also,  that  not  barely  for  a  lon^  cantinuedy  but  for  an  eter- 


2S2  APPENDIX. 

?.'Ai,  Succession  of  generation?,  mankind  were  in  slate  little  superick 
to  beasts;  that,  of  a  sudden,  there  cnine  a  most  astonis-hii-.g  change 
vipon  the  species;  that  they  exerted  taienis  and  capacities,  of  which 
there  appeared  not  the  smallest  vestige,  during  the  eternity  preceding  j 
that  they  acquired  snch  knowledge  as  procured  tliem  a  kind  of  empire, 
not  only  over  the  vegetable  and  animal  worlds,  but  even,  in  some  re  • 
i-pects,  over  the  elements,  and  all  the  unwieldy  powers  of  matter ;  that, 
in  consequence  of  this,  they  were  quickly  raised,  much  more  above 
the  state  they  had  been  formerly  and  eternally  in,  than  such  their 
former  and  eternal  state  was  above  thatof  the  brute  creation.  If  such 
a  i-evolutititt  in  nature,  such  a  thorough,  general,  and  sudden  change 
iis  this,  would  not  be  denominated  miraculous,  it  is  not  in  mv  power  to 
oonceive  what  would.  1  coidd  not  esteem  it  a  greater  miracle,  hardly 
so  great,  that  any  species  of  beasts,  which  have  hitherto  been  doomed 
to  tread  theearth,  should  now  get  wings,  and  float  about  in  the  air. 

"Nor  will  this  plea  be  subverted  by  that  trite  objection,  T*hat  man- 
kind may  have  been  as  much  enlightened,  perhaps  myriads  of  vears 
ago,  as  they  are  at  present ;  but  that  by  some  universal  calamity,  such 
as  deluge  or  confiagrutinn,  which,  after  the  rotation  of  many  centuries, 
the  earth  possibly  becomes  liable  to,  all  traces  of  erudition  and  of  sci- 
ence, all  traces  both  of  the  elegant  and  of  the  usefui  arts,  may  have 
been  effaced,  and  the  human  race,  spriniring  from  a  few  who  had  esca- 
ped the  common  ruin,  may  have  emerged,  anew,  out  of  barbarity  and 
ignorance.  This  hypothesis  does  but  substitute  one  miracle  in  the 
place  of  another.  S' :ch  general  disorder  is  entirely  unconformable  to 
our  experience  of  the  course  of  nature.  Accordingly  the  destruction 
<pf  the  world  bj^  a  deluge,  the  auth.^r  has  numbered  I  among  those 
prodigies,  or  miracles,  which  render  the  Pentateuch  perfectly  incred- 
ible. 

''If,  nn  the  contrary,  we  admit  that  the  world  had  a  beginning,  (and 
Nvi'l  not.  every  thinking  person  acknowledge  that  this  position  is  much 
more  prfjbable  than  the  contrary?)  the  production  of  the  world  must 
be  nscri!)ed  ei'her  to  chance,  or  to  intelligence. 

"Shall  we  derive  all  things,  spiritual  and  corporeal,  from  a  principle 
so  insignificant  as  blind  chance?  Shall  we  say,  wiih  Epicurus,  that 
the  fortuitous  course  of  rambling  atoms  has  reared  this  beautiful  and 
stupendous  fabric?  In  that  case,  perhaps,  we  should  give  an  account 
of  the  origin  of  things,  which,  most  people  will  think,  conld  not  propei- 
ly  be  styled  miraculous.  But  is  it,  because  the  formation  of  a  grand 
and  regular  system  in  this  way,  is  conf  irm.able  to  the  experienced  or- 
der of  nature?  Quite  the  reverse.  Nothing  can  be  more  repugnant  to 
universal  experience,  than  that  the  least  organic  1  oly,  not  to  mention 
the  glorious  frame  of  nature,  should  be  produced  by  such  a  casual 
jumble.  It  has,  therefore,  in  the  highest  degree  possible,  that  particu- 
lar quality  of  miracles,  from  ^\hich,  according  «o  the  author's  theory, 
their  incredibility  results;  and  may  doubtless,  in  this  loose  acceptation 
of  the  word,  be  termed  miraculons.  Btit  should  we  atlirm  that,  to  ac- 
count thus  fur  the  origin  of  the  universe,  is  to  recount  for  it  by  miracle"; 
we  should  be  thought,  I  am  afraid,  to  speak  both  weakly  and  inipro- 


APPENDIX.  263 

perlv.  There  is  something  here,  if  I  may  so  express  myself,  which 
is  far  beyond  the  miraculous;  something,  for  which  I  know  not  whe- 
ther any  language  can  afford  a  proper  appellation,  unless  it  be  the  gen- 
eral appellations  of  absurdity  and  rionsense. 

"Shall  we  then  at  last  recur  to  the  couimon  doctrine,  that  the  world 
was  nroduced  by  an  intelligent  came?  On  this  supposition  also, 
though  incomparably  the  most  rational,  it  is  evident,  that,  in  the  cre- 
ation, formation,  or  first  production  of  things,  call  it  by  what  name 
you  please,  a  power  must  have  been  exerted,  which,  in  respect  of  the 
present  course  of  nature,  may  be  styled  miraculous.  I  intend  not  to 
dispute  about  a  word,  nor  inquire,  whether  that  term  can,  in  strict  pro- 
priety, be  used  of  any  exertions  before  the  establishment  of  the  laws 
of  nature.  I  use  the  word  in  the  same  latitude  in  which  the  author 
commonly  uses  it  in  his  reasoning,  for  every  event  that  is  not  con- 
formable to  that  course  of  nature  with  which  we  are  acquainted  by 
experience. 

"Whether,  therefore,  the  world  had,  or  had  not  a  beginning;  whe» 
ther,  on  Xhefrst  supposition,  the  production  of  things  be  ascribed  to 
chance  or  to  design;  whether,  on  the  second,  in  order  to  solve  the 
numberless  objections  that  arise,  we  do,  or  do  not,  recur  to  universal 
catastrophes;  there  is  no  possibility  of  accounting  for  the  phenomena 
that  presently  come  under  our  notice,  without  having  at  last  recourse 
to  miracles;  that  is,  to  events  altogether  unconformable,  or,  if  you 
will,  contrary  to  the  present  course  of  nature  known  to  us  by  expe- 
rience, I  cannot  conceive  an  hypothesis,  which  is  not  reducible  to 
one  or  other  of  those  above  mentioned.  Whoever  imagines  that  ano- 
ther might  be  framed,  which  is  not  comprehended  in  any  of  those, 
and  which  has  not  as  yet  been  devised  by  any  system-builder;  let  him 
make  the  experiment,  and  I  will  venture  to  prognosticate,  that  he  will 
.still  find  himself  clogged  with  the  same  difficulty.  The  conclusion 
therefore  above  deduced,  may  be  justly  deemed,  till  the  contrary  i$ 
shown,  'o  be  not  only  the  result  of  one,  but  alike  of  every  hypothesis, 
of  which  the  subject  is  susceptible. 

"Thus  it  has  been  evinced,  as  was  proposed,  that  abstracting  from 
the  evidence  for  particular  facts,  we  have  irrefragable  evidence  that 
there  have  been,  that  there  miast  have  been,  miracles  in  former  times, 
or  such  events,  as  when,  compared  with  the  present  constitution  oX 
the  world ,  would  by  Mr.  Hume  be  denominated  miraculous.'' 

And  here  we  bid  Mr.  Owen  farewel .  He  is,  I  believe,  entitled  to  the 
honor  of  having  originated  the  first  infant  school.  He  is  as  zealous  as 
those  who  compassed  sea  and  land  to  make  a  proselyte ;  and  whether  his 
proselytes  are  likely  to  be  as  useful  in  this  world,  and  as  happy  in  the 
next,  as  those  of  the  old  Sadducees,  we  shall  all  know  long  before  his 
visionary  and  Utopian  projects  are  realized. 


ADDENDA. 

FACTS  AND  DOCUMENTS, 

III  corroboration  of  the  arguments  exhibited  in  the  foregoing  rcorlc,  in 
defoncc  of  the  Divine  Origin  of  Chrisiianitij. 

HAVING  a  few  evenings  apjo  the  pleasure  of  holding  a  conversation 
in  writing,  with  George  W.  Stecnrod,  of  Ohio  county,  Va.  a  young 
man  deaf  and  dumb,  who  lias  l)een  a  student  in  the  Pennsylvania 
Institution  for  the  deaf  and  dumb;  I  proposed  to  him  amon<x  otherr, 
the  following  questions.  These  questions  Avere  proposed  in  writint';, 
with  a  view  of  corroborating  my  argument  deduced  from  the  impos- 
sibility of  originating  the  idea  of  God,  of  any  spiritual  existence,  or 
a  future  state  indepoadent  of  revelation.  He  is  a  yojtmg  man  of  an 
acute  understanding  and  a  very  retentive  memory,  now  in  his  seven- 
teenth year.     He  gave  me  the  following  written  answers : — 

Query  1. — Before  you  went  to  the  Pennsylvania  institution  for  th;; 
deaf  and  dumb,  had  you  any  idea  of  God,  of  the  creation,  or  of  the 
beginning  of  all  things? 

Answer. — "As  I  was  not  acquainted  with  religion  before  I  went  to 
that  school,!  had  not  any  idea  of  God.  I  v/as  there  taught  that  theie 
was  a  God.  I  knew  nothing  of  the  creation  or  beginning  of  thing-. 
I  thought  that  the  soil  and  the  sun  produced  every  thing.  1  thought 
the  sun  created  all  the  heavenly  bodies  and  the  storms. 

Query  2. — Did  you  think  any  thing  about  the  spirits  of  men,  or 
had  you  an  idea  that  men  possessed  spirits? 

Ansiver. — I  do  not  recoUectof  ever  having  thought  any  thing  about 
men's  spirits,  I  saw  that  men  were  superior  to  other  animals,  and 
;ilso  that  they  were  superior  to  one  another,  but  how  they  became  so 
i  had  no  thought ;  I  saw  that  other  creatures  could  not  read  nor  write, 
and  I  could  not  read  nor  v/rite  more  than  they.  From  tLjs  I  saw 
fhat  some  men  were  superior  to  some  animals  and  to  some  men;, but 
even  yet  I  know  but  little  about  men's  spirits. 

Query  3. — What  did  you  think  became  of  men  after  death  ? 

An~3U'er, — I  had  not  any  thousht  nor  idea  of  what  became  of  mpii 
after  death.  Some  persons  by  signs  taught  me  that  there  was  a  devil 
in  hell,  who  lived  \\ith  wicked  people;  but  of  that  i  was  alv/ays 
doubtful. 

Query  4. — What  dul  you  think  of  the  sun,  and  moon,  and  stars? 

Ansicer. — I  thought  the  sun  was  our  most  powerful  l:in<i,  who 
governed  over  all  things;  all  the  creatures,  and  all  mankind,  I 
thought  the  moon  was  his  wite,  and  the  stars  their  children;  that  (hey 
ruled  in  alternate  service;  that  the  moon  took  care  and  governed  bv 
night,  and  the  sun  by  day.  I  thought  the  sun'  looked  tyrannical  and 
was  sometimes  oppressive,  in  the  heat  of  summer  and  in  the  cold  of 
-winter.  Sometimes  he  apf^eared  unkind  and  would  not  giv^  us  pr- 
j^uce  for  our  labor,  or  allov/  us  to  preserve  for  our  comfort  v/liat  v.*^ 
VOL.' II,  23 


266  ADDENDA. 

hafl  gathered.  lie  seemed  to  announce  the  coming  of  the  storms, 
And  to  order  us  to  take  shelter  from  them.  But  if  we  did  not  take 
shelter  he  would  kindle  into  rage  and  threaten  to  kill  us  by  strokes  of 
lightning.  1  am  thankful  that  ever  I  was  taught  to  read  and  write, 
especially  that  I  can  read  the  Bible.  It  was  naturally  surprizing  for 
me  to  think  about  the  things  which  it  made  me  acquainted  with,  all 
of  which  were  strange  and  wmulcrfid  to  me. 

These  questions  were  proposed  to  me  on  the  80th  of  August.  1829, 
by  the  Rev.  Alexander  Campbell. 

G.  W.  STEENROD. 

COMPARISON  BETWEEN  CHRIST  AND  MAHOMET. 

By  Bishop  Porfeiis,  page  72 — 92. 
''There  is  a  religion  in  the  world,  called  the  Mahometan,  which  is 
professed  in  one  part  of  Europe,  and  most  parts  of  Asia  and  Africa. 
The  founder  of  this  religion,  Mahomet,  pretended  to  be  a  prophet  sent 
from  God  ;  but  it  is  universally  allowed,  by  all  who  are  not  Mal»omet- 
ans,  and  who  have  searched  very  carefully  into  the  pretensions  of  this 
teacher,  that  he  v/as  an  enthusiast  and  an  impostor,  and  that  his  re- 
ligion was  a  contrivance  of  his  own.  Even  those  who  reject  Christi- 
anity, do  not  think  Mahometanisra  to  be  true ;  nor  do  we  ever  hear  of 
a  deist  embracing  it  from  conviction. 

*'Here,  then,  we  have  two  religions  co-existing  together  in  the  world, 
and  both  pretending  to  be  revelations  from  Heaven;  one  of  these  we 
Icnow  to  be  a  fraud,  tiie  other  we  affam  and  believe  tobe  true.  If  this 
be  so,  upon  comparing  them  and  their  authors  together,  we  may  ex- 
pect to  find  a  most  marked  and  essential  difference  between  them, 
such  difference  as  may  naturally  be  supposed  to  exist  between  aa 
impostorand  a  divine  teacher,  between  truth  and  falsehood.  And  this, 
I  apprehend,  will  appenr  to  be  actually  the  case  with  respect  to  Christ 
and  Mahomet,  and  their  respective  religions. 

"Mahomet  was  a  man  of  considerable  rank  in  his  ov.'n  couutry ;  h^ 
was  the  grandson  of  a  man  of  the  most  powerful  and  honorable  family 
in  Mecca,  and  though  not  born  to  a  great  fortune,  he  soon  acquired 
one  by  marriage.  These  circumstances  would  of  themselves,  without 
any  supernatural  assistance,  greatly  contribute  to  the  success  of  his 
religion.  A  person  considercibie  by  his  wealth,  of  high  descent,  and 
nearly  allied  to  the  chiefs  of  his  country,  taking  upon  himself  the 
character  of  a  religious  teacher,  in  an  age  of  ignorance  and  barbarism, 
oould  not  fail  of  attracting  attention  and  followers. 

"Christ  did  not  possess  these  advantages  of  rank  and  wealth,  and 
powerful  connexions,  lie  wa.3  born  of  parents  in  a  very  mean  con- 
dition of  life.  His  relations  and  friends  wore  all  in  the  same  humble 
situation;  he  was  bred  up  in  poverty  and  continued  in  it  all  his  life, 
having  frequently  no  place  whore  he  could  lay  his  head.  A  man  so 
circumstanced  was  not  likely,  by  his  own  personal  influence,  to  forco 
anew  religion,  much  less  a  liitse  one,  upon  the  world. 

"Mahomet  indulged  himself  in  the  grossest  pleasures.  He  perpetu- 
ally trtjfUvgreased  even  ttoss  licentious  rules  which  he  had  prescribed 


■  ADDENDA.  267 

tohimself.  He  made  use  of  the  power  which  he  had  acquired,  to  gratify 
his  passions  without  control,  and  hiid  chiim  to  a  special  permission 
from  heaven  to  hot  in  the  most  unlimited  sensuality. 

''Jesus,  on  the  contrary,  preserved  thii»u<rh  life  the  most  unblemish- 
ed purity  and  sanctity  of  manners.  Tic  did  no  sin,  b\u  was  perfectly 
holy  and  undefiled.  Not  the  least  stain  was  ever  thrown  on  his  moral 
character  by  his  bitterest  enemies. 

'"Mahomet  was  violent,  impetuous,  and  sanguinary. 

"Christ  was  meek, gentle,  benevolent,  and  merciful. 

'•Mahomet  pretended  to  have  secret  communications  with  God,  and 
with  the  angel  Gabriel,  which  no  other  person  ever  saw  or  heard. 

"Jesus  was  repeatedly  declared  to  be  the  Son  of  God  by  voices  from 
heaven,  which  were  plainly  and  distinctly  heard  and  recorded  by 
others. 

"Th>3  appearance  of  Mahomet  was  not  foretold  by  ancient  prophe* 
cies,  nor  was  there  at  the  lime  any  e.vpectation  of  such  a  person  in  that 
part  of  the  world. 

"The  appearance  of  Christ  upon  earth  was  cietir'y  and  repeatedly 
predicted  by  several  ancient  prophecies,  which  m  )st  evidently  appli- 
ed to  him  and  to  no  other;  and  which  were  in  the  keeping  of  those 
who  were  professed  enemies  to  him  and  his  religion.  And  there  was 
at  The  timo  of  his  birth  a  general  expectation  over  all  the  east,  thfbt 
some  great  and  extraordinary  personage  would  then  manifest  him.self 
to  the  world. 

"Mahomet  never  presumed  to  foretel  any  future  events,  for  this 
plain  reason,  because  he  could  not  foresee  them;  and  had  he  foretold 
any  thing  which  did  not  come  to  pass,  it  mast  have  entirely  ruir>ed  his 
credit  with  his  followers. 

"Christ  foretold  many  things  which  did  actually  come  to  pass,  par- 
ticularly his  own  death  and  resurrection-  and  the  destruction  of  Jeru- 
salem. 

"Mahomet  never  pretended  to  work  miracles ;  on  the  contrary,  he 
expressly  disclaimed  any  such  power,  and  makes  several  labored  and 
awkward  apologies  for  not  possessing  it. 

"Jesus,  we  all  know,  v,'orked  a  great  number  of  most  astonishing 
mii'acles  in  the  open  face  of  day„  and  in  the  sight  of  great  multitudes 
of  people.  He  made  the  deaf  to  hear,  the  dumb  to  speak,  the  lame  to 
walk,  the  blind  to  see,  and  even  the  dead  to  rise  from  the  grave. 

''Mahomet,  during  the  first  twelve  years  of  his  mission,  made  use 
only  of  argument  and  persuasion,  and  in  consequence  of  that  gained 
very  few  converts.  In  three  years  he  made  only  fourteen  proselytes, 
and  in  seven  only  eighty-three  men  and  eighteen  women. 

"In  the  same  space  of  time  our  Saviour  and  his  apostles  converted 
thousands  and  tens  of  thousands,  and  spread  the  christian  religion  over 
a  great  part  of  Asia. 

"Mahomet  told  the  Jews,  the  Christians,  and  the  Arabs,  that  he 
taught  no  other  religion  than  that  which  was  originally  taught  to  their 
Ibrefithers,  by  Abraham,  Ishmael,  Moses,  and  Jesus.  This  would 
naturally  prejudice  them  in  favor  of  his  religion. 


-OS  ADDENDA 

'•Christ  preached  a  rcli;rion  which  directly  opposed  the  most  favor 
ite  opinions  and  prejudices  of  the  Jews,  and  subverted,  from  the  foun 
dation,  the  whole  system  of  Pagan  superstition. 

"Mahomet  j)aid  court  to  the  peculiar  weaknesses  and  propensities  of 
his  disciples.  In  that  warm  climate,  where  all  the  passions  are  ardent 
and  violent,  heallowed  thema  liberal  indulgence  in  sensual  gratifica- 
tions; no  less  than  four  wives  to  each  of  his  followers,  with  liberty  of 
divorcing  them  thrice. 

"In  the  same  climate,  and  among  men  of  the  same  strong  passions, 
Jesi'.g  most  peremptorily  restrained  all  his  followers  from  adultery, 
fornicatiun,  every  kind  of  imparity.  He  confined  them  to  one  wife, 
and  forbade  divorce,  except  for  adultery  only.  But  what  was  still 
ionorc,  he  required  them  to  govern  their  eyes  and  their  thoughts,  and 
to  check  the  very  first  rising  of  criminal  desire  in  the  soul.  He  told 
them,  that  whoever  looked  upon  a  woman,  to  lust  after  her,  had  com>- 
mltted  adultery  with  her  already  in  his  heart;  and  he  assured  them 
that  none  but  the  pure  in  heart  should  see  God.  He  declared  open 
v»'ar,  in  short,  agiiinsi  all  the  criminal  passions,  and  evil  inclinations  of 
mankind^  and  expressly  required  all  his  followers  to  renounce  those 
favorite  sins  that  did  most  easily  beset  them ;  nay,  even  to  leave  father, 
mother,  brethren,  sisters,  houses,  lands,  and  every  thing  that  was  most 
dearto  them, and  take  up  their  cross  and  follow  him. 

"With  the  same  view  above  mentioned,  of  bribing  men  to  embrace 
his  religion,  M-ihomet  promised  to  reward  his  followers  wi*h  the  de- 
lights of  a  most  voluptuous  paradise,  where  the  objec^lsof  their  affection 
were  to  bo  almost  innumerable,  and  all  of  theoi  gifted  with  transeend- 
ant  beauty  and  eternal  yo\ith. 

"Christ  entirely  precluded  his  disciples  from  all  hopes  of  sensual 
indulgences  hereafter,  assuring  them  that  in  heaven  they  should 
neitlier  marry  nor  be  given  in  marriage,  and  promising  them  nothing 
but  pure  celestial  spiritual  joys,  such  as  eye  hath  not  seen,  nor  ear 
heard,  nor  theheai-t  of  man  conceived. 

"Besides  the  powerful  attractions  of  sensual  delights,  Mahomet  had 
another  still  more  efficacious  mode  of  producing  conviction,  and  gain- 
ing proselytes;  and  that  was  force,  violence,  and  arms.  He  propa- 
gated his  religion  b)^  the  sword ;  and,  till  he  made  use  of  that  instru- 
inent  of  conversion,  the  number  of  his  proselytes  was  a  mere  nothing. 
He  was  at  once  a  prophet,  a  v/arrior,  a  general,  and  a  conqueror.  It 
Avas  at  the  liead  of  his  armies  that  he  preached  the  Koran.  His  re- 
ligion and  his  conquests  went  on  together;  and  the  former  never 
advanced  one  step  without  the  latter.  lie  commanded  in  person  in 
eight  general  engagements,  and  undertook,  by  himself  and  his  lieu- 
t;nants,  lifty  military  enterprises.  Death  or  conversion  was  the  only 
'hoice  offered  to  idolaters,  and  tribute  or  conversion  to  Jews  and 
Christians. 

' ,  "Joius  employed  no  other  means  of  converting  men  to  his  religion, 
I'lit  persuasion,  argument,  exhortation,  miracles,  and  prophecies. 
He  made  use  of  no  other  force  but  the  force  of  truth;  no  other  sword 
U\i  tlie  sword  of  the  {?nirit;  that  is,  the  word  of  God.     He  had  no 


ADDENDA,  269 

arms,  no  legions  to  fight  his  cause.  He  was  the  Prince  of  Peace,  and 
preached  peace  to  all  the  world.  Without  power,  without  support, 
without  any  followers  but  twelve  poor  humble  men,  without  one  cir- 
cumstance of  attraction,  influence,  or  compulsion,  he  triumphed  over 
(he  piqjiidices,  the  learning,  the  religion  of  his  country;  over  the 
ancient  rites,  idolatry  and  superstition,  over  the  philosophy,  wisdom, 
and  authority  of  the  whole  Roman  empire. 

"The  great  object  of  Mahomet  was  to  make  his  followers  soldiers, 
and  to  inspire  them  with  .upassion  for  violence,  bloodshed,  vengeance, 
and  persecution.  He  was  contiu  jally  exhorting  them  to  fight  for  the 
religion  of  God;  and,  to  encourage  them  to  do  so,  he  promised  them 
the  highest  honors,  and  the  richest  rewards,  in  paradise:  'They  who 
have  suffered  for  my  sake,  and  have  been  slain  in  battle,  verily  I  will 
expiate  their  evil  deeds  from  them,  and  I  will  surely  bring  them  into  a 
garden,  watered  by  rivers,  a  reward  from  God,  and  with  God  is  most 
excellent  reward' — Koran,  chap.  3,  p,  91,  and  chap,  9,  p,  242,  This 
duty  of  warring  against  infidels  is  frequently  inculcated  in  the  Koran, 
and  highly  magnified  by  the  Mahometan  divines,  who  call  the  sword 
the  hey  of  heaven  and  hell,  and  persuade  their  people  that  the  least 
drop  of  blood  spilt  in  the  way  of  God,  as  it  is  called,  is  most  acceptable 
mito  him;  and  that  the  defending  the  territories  of  the  Moslems  for 
one  night,  is  of  more  avail  than  a  last  of  two  months.  It  is  easy  to  see 
to  what  degree  of  fierceness  this  must  raise  all  the  furious  vindictive 
passions  of  the  soul,  and  what  a  horde  of  savages  and  barbarians  it 
must  let  loose  upon  mankind. 

"The  directions  of  Christ  to  his  disciples  were  of  a  different  tem- 
per. He  positively  f  irbade  them  the  use  of  any  violence  whatever. 
The  sword  that  was  drawn  by  one  of  them  in  his  defence,  he  ordered 
to  be  sheathed :  'Put  up  thy  sword  within  the  sheath;  they  ihat  use 
the  sword  shall  perish  by  the  sword' — Mat.  xxvi.  52.  He  would  not 
consent  to  bring  down  fire  from  heaven  on  tlie  Samaritans,  who  had 
jefused  to  receive  him:  'The  Son  of  Man,'  he  told  them,  'came  not  to 
destroy  men's  lives  but  to  save  them.  Peace  I  leave  with  with  j^ou; 
my  peace  I  give  unto  yau,  Dt  violence  to  no  man;  resist  not  evil. 
Be  ye  merciful,  even  as  yoiu-  Father  in  heaven  is  merciful.  Blessed 
are  the  merciful  for  they  shall  obtain  mercv' — Luke,  ix.  55;  John, 
xiv,27;  Luke,iii,  14;  Mat.  v.  39;  Luke  vi.  38;  Mat.  v,  7. 

"The  consequence  was,  that  the  first  tolloWers  of  Mahomet  were 
men  of  cruelty  and  violence,  living  by  rapine,  murder,  and  plunder. 

"The  first  followers  of  Jesus  were  men  of  meek,  quiet,  inoffensive, 
peaceable  manners,  and  in  their  morals  irreproachable  and  exemplaiy. 

"If  now,  after  comparing  together  the  authors  of  the  two  religions  we 
have  been  considering,  we  take  a  short  view  cf  the  sacred  books  of 
those  religions,  the  Koran  and  the  Gospel,  we  shall  find  a  difterence 
no  less  striking  between  thern;  no  less  strongiy  marking  the  truth  of 
«ne,  and  the  falsehood  of  the  other. 

<'The  Koran  is  highly  applauded,  both  by  Mahomet  liunself  and  his 
fo'io  vers,  for  the  exquisite  beauty,  puritv,  and  elegance  of  the  language 
VOL.  II.  23^^    ' 


270  ADDENDA. 

wliich  they  represent  as  a  standing;  iniracle,  greater  than  even  tliat  of 
raising  the  dead.  But  admitting  its  excellence,  (which  yet  has  been 
questioned  by  several  learned  men,)  if  beauty  of  style  and  composition 
is  to  be  considered  as  a  proof  of  divine  inspiration,  the  writings  of 
Plato  and  Xenophon,  of  Cicero,  and  Cesar,  and  a  multitude  of  other 
inimitable  writers  in  various  languages,  will  have  as  just  a  claim  to  a 
miraculous  origin  as  the  Koran.  But  in  truth,  these  graces  of  diction, 
so  far  from  being  a  circimistanco  favorable  to  the  Koran,  create 
astrong  suspicion  of  its  being  a  human  fabrication,  calculated  to  charm 
and  captivate  men  by  the  arts  of  rhetoric  and  the  fascination  of  words, 
and  thus  draw  oirtheir  attention  from  the  futility  of  its  matter,  and  the 
weakness  of  its  pretensions.  These  are  the  artifices  of  fraud  and 
falsehood.  The  gospel  wants  it  not.  it  disdains  the  aid  of  human 
eloquence,  and  depends  solely  on  the  force  of  truth  and  the  power  of 
God  for  its  success.  'I  came  not,'  as  St.  Paul  sublimely  exprcssef-i 
himself,  'with  excellency  of  spee(;h,  nor  with  the  enticing  words  of 
man's  wisdom,  but  in  demonstration  of  the  Spiritand  power,  that  your 
faith  might  not  stand  in  the  wisdom  of  men,  but  in  the  wisdom  of  God.^ 
— ICor.  ii.  1,4,5. 

"But,  whatever  may  be  the  purity  of  the  language,  the  matter  and 
substance  of  the  Koran  cannot  bear  a  moment's  comparison  with  that 
of  the  Gospel.  The  narrative  is  dull,  heary,  monotonous,  uninterest- 
ing; loaded  with  endless  repetitions,  witn  senseless  and  preposterous 
lables,  with  trivial  disgusting,  and  even  immoral  precepts.  Add  to 
this,  that  is  has  very  little  novelty  ororiginality  to  recommend  it,  the 
most  material  parts  of  it  being  borrowed  from  the  Old  Testament  or 
the  New;  and  even  these  are  so  disguised  or  defoni>ed  by  passing 
through  the  hands  of  the  impostor,  (who  vitiates  and  debases  every 
thing  he  touches)  that  you  can  hardly  know  them  to  be  the  same  inci- 
dents or  transactions  that  you  read  with  so  much  delight  in  the  Bible. 

"The  gospel  on  the  contrary,  is  every  where  concise,  simple,  origi- 
nal, animated,  interesting,  dignified ;  its  precepts  important,  its  moral- 
tv  perfect,  its  sentiments  sublime,  its  views  noble  and  comprehensive^ 
Its  sanctions  awfuL 

"In  the  i^oran,  Mahomet  is  perpetually  boasting  of  his  own  merits 
■ind  achievements,  and  the  supreme  excellence  of  his  book.  In  the 
Gospel,  no  encomiums  are  bestowed  by  the  evangelists,  either  on  them- 
selves, or  their  writings.  Even  the  virtues  of  their  divine  Master  are 
not  distinctly  specified,  or  brought  forward  into  a  conspicuous  point 
of  view.  It  is  from  his  actions  only,  and  his  discourses,  not  from  the 
observations  of  his  historians,  that  we  can  collect  the  various  trans- 
I  endant  excellencies  of  his  character.  Here  we  plainly  see  the  so- 
l;er  modest  V  of  truth  opposed  to  tlie  ostentatious  vanity  of  imposture, 
"Inth?  description  of  future  rewards  and  punishmenis,  the  Koran 
IS  minute,  circumstantial,  and  extravagant,  both  in  painting  the  hor- 
rors of  the  one  anrV  the  delights  of  fho  other.  It  describes  things  which 
"cannot  and  ought  ilot  to  he  described,  and  enters  into  details  too  hor- 
rible, or  loo  hcenlion's  to  boprcsontod  to  ih;^  hnman  miudv 


ADDENDA.  27i 

*'In  the  Gospel,  the  pains  and  the  pleasures  of  a  future  iifc  are  re- 
pre  cnted  concisely,  in  strong,  but  general  and  indefinite  terms,  sufli- 
cient  to  give  them  a  powerful  but  not  an  overwhelming  influence  on 
the  mind. 

''There  is  still  another,  and  a  very  material  mark  of  discrimination 
between  the  Koran  and  the  Gospel,  Mahomet  shows  throuehout 
tiie  utmost  anxiety  to  guard  against  objections,  to  account  for  his 
working  no  miracles,  and  to  defend  his  conduct,  in  several  instances,, 
against  the  charges  which  he  suspects  may  be  brought  against  hiin. 
This  is  always  the  case  with  imposture.  It  is  always  suspicious, 
afraid  of  being  detected,  alive  to  every  appearance  of  hostility,  soli- 
citous to  anticipate  and  eager  to  repel  the  accusations  of  enemies. 

"Truth  has  no  occasion  for  such  precautions,  and  therefore  never 
uses  them.  We  see  notlung  of  this  sort  in  the  Gospel.  The  sacred 
histoi-ians  show  not  the  smallest  solicitude,  nor  take  the  least  pains  ftj 
obviate  cavils  or  remove  difficulties.  They  relate  plainly  and  simply 
what  they  know  to  be  true.  They  entertain  no  doubt  of  it  themselves, 
and  seem  to  have  no  suspicion  that  any  one  else  can  doubt  i; ;  they 
therefore  leave  the  facts  to  speak  for  themselves,  and  send  them  unpro- 
tected into  the  world,  to  make  their  way  (as  they  have  done)  by  their 
own  native  force  and  mcontrovertible  truth. 

"Such  are  the  leading  features  of  Mahomet  and  his  religion  on  the 
one  hand,  and  of  Christ  and  his  religion  on  the  other;  and  never  was 
there  a  stronger  or  more  striking  contrast  seen  than  in  this  instance. 
They  are,  in  sliort,  in  every  essential  article,  the  direct  opposites  of 
each  other.  And  as  it  is  on  all  hands  acknowledged  that  he  was  an 
impostor,  it  is  fair  to  conclude  that  Christ,  who  w-as  the  very  reverse 
of  Maiiomet,  was  the  reversoofan  impostor,  that  is,  a  real  messenger 
from  heaven.  In  Mahomet  we  see  every  distinctive  mark  of  fraud; 
in  Jesus,  not  one  of  these  is  to  be  found ;  but,  on  the  contrary,  every 
possible  indication  and  character  of  truth .'' 

ON  THE  SUN'S  STANDING  STILL. 

''You  make  yourself  merry  with  wliat  you  call  the  tale  of  the  sun 
standing  still  upon  mount  Gibeon,  and  the  moon  in  the  valley  of  Aja- 
ion;  and  you  say  that  "the  story  detects  itseif,  beca^ise  there  is  not  a 
nation  in  the  world  that  knows  any  thing  about  it.'"'  How  can  you 
jcxpect  that  there -should,  when  there  is  no;  a  nation  in  the  world  whose 
annals  reach  this  era  by  many  hundred  years?  It  happens,  however, 
that  you  are  probably  mistaken  as  to  the  fact :  a  confused  tradition 
concerning  this  miracle,  and  a  similar  one  in  the  time  of  Ahaz,  when 
the  sun  went  back  ten  degrees,  has  been  preserved  among  one  of  tlie 
i;jost  ancient  nations,  as  we  are  informed  by  one  of  the  most  ancient 
historians.  Herodotus,  in  his  Euterpe,  speaking  of  the  Egyptian 
priests,  says, — "They  told  me  tliat  the  sun  had  fsur  times  deviated 
from  his  course,  having  twice  risen  where  he  uniformly  gpes  down, 
and  twice  gone  down  where  he  unifjrrnly  rises.  This  however  had 
produced  no  alteration  in  the  climate  of  Egypt;  the  fruits  of  the  earth, 
and  the  phenomena  of  the  Nile  had  ahvays  been  the  .same.     (Beloe's 


272  ADDENDA. 

Transl.)  The  last  part  of  this  observation  confirms  the  conjecture, 
that  this  account  of  the  Egyptian  priests  had  a  reference  to  the  two 
miracles  respecting  the  sun  mentioned  in  scripture;  for  they  were 
not  of  tliat  kind,  which  could  introduce  any  change  in  chmate  or  sea- 
sons. You  would  have  been  contented  to  admit  the  account  of  this 
miracle  as  a  fine  piece  of  poetical  imagery ;  you  may  have  seen 
9iome  Jewish  doctors,  and  some  christian  commentators,  who  consider 
it  as  such;  but  improperly,  in  my  opinion,  I  think  it  idle,  at  least, 
if  not  impious,  to  undertake  to  explain  how  the  miracle  was  perform- 
ed; but  one  who  is  not  able  to  explain  the  mode  of  doing  a  thing, 
argues  iU  if  he  thence  infers  that  the  thing  was  not  done.  We  are 
perfectly  ignorant  how  the  sun  was  formed,  how  the  planets  were 
projected  at  the  creation,  how  they  are  still  retained  in  their  orbits 
by  the  power  of  gravity;  but  we  admit,  notwithstanding,  that  the  sun 
was  formed,  that  the  planets  were  then  projected,  and  that  they  are 
still  retained  in  their  orbits.  The  machine  of  the  universe  is  in  the 
hand  of  God;  he  can  stop  the  motion  of  any  part,  or  of  the  whole  of 
it,  with  less  trouble  and  less  danger  of  injuring  it,  than  you  can  stop 
your  watch.  In  testimony  of  the  reality  of  the  miracle,  the  author 
of  the  book  says — "Is  not  this  written  in  the  book  of  Jasher? — "No 
author  in  his  senses  would  have  appealed,  in  proof  of  his  veracity, 
to  a  book  which  did  not  exist,  or  in  attestation  of  a  fact  which,  though 
tt  did  exist,  was  not  recorded  in  it;  we  may  safely  therefore  conclude, 
that,  at  the  time  the  book  of  Joshua  was  written,  there  was  such  a 
book  as  the  book  of  Jasher,  and  that  the  miracle  of  the  sun's  standing 
still  was  recorded  in  the  book.  But  this  observation,  you  will  say, 
does  not  prove  the  fact  of  the  sun's  having  stood  still:  I  have  not 
produced  it  as  a  proof  of  the  fact;  but  it  proves  that  the  author  of  the 
book  of  Joshua  believed  the  fact,  that  the  people  of  Israel  admitted 
ihe  authority  of  the  book  of  Jasher.  An  appeal  to  a  fabulous  book 
v/ould  have  been  as  sen^less  an  insult  upon  their  understanding,  as 
it  would  have  been  to  our's,  had  Ripin  appealed  to  the  Arabian 
-Sight's  Entertainments,  as  a  proof  of  the  battle  of  Hastings." 

Watson's  Apology. 

THE  TESTIMONY  OF  GIBBON, 

Za  favor  of  the  Independents  on  the  suhject  of  Toleration,  and  there- 
by in  favor  of  the  christian  religion. 
"In  the  History  of  England,  in  narrating  the  events  of  1G44,  and 
speaking  of  the  Independents  of  that  country,  Mr.  Hume  says,  "Of 
all  the  christian  sects,  this  wns  the  first  which,  during  its  prosperity 
as  well  as  its  adversity,  always  adopted  the  principle  of  toleration. 
And  it  is  remarkable,  that  so  reasonable  a  doctrine  owed  its  origin,  not 
io  reasoning,  but  to  the  height  of  extravagance  and  fanaticism.'''' — > 
Here,  notwitstanding  all  he  has  said  in  his  Essays  on  the  tolerating 
principle  of  Polytheists,  exalting,  in  this  respect.  Paganism  at  the 
expense  of  the  Christian  religion,  he  now  informs  us,  that  more  than 
a  thousand  years  after  Paganism  had  ceased  to  exist,  the  doctrine  of 


ADDExNDA,  273 

f  oleration  owed  its  origin,  not  to  the  reasoning  of  philosophers  or  to 
Pol ylheists,  but  to  a  sect  of  Christians.  Fanaticism  and  the  Christian 
religion  are,  with  this  writer,  synonymus  terms. 

It  is  worthy  of  remark,  that  those  Christians  to  whom  Mr.  Hume 
ascribes  the  origin  of  toleration,  had  a  clear  understanding  of  the 
meaning  of  regeneration,  that  fundamental  doctrine  of  the  Christian, 
religion.  Of  their  practical  regard  and  adherence  to  that  doctrine, 
as  well  as  of  their  sentiments  on  toleration.." — Haldane's  Evidences: 

TESTIMONY  OF  PRINCIPAL  BAILEY, 

In  favor  of  the  Independents.     He  was  bitterly  opposed  to  tJiem. 

'•Mr.  Bailey,  who  was  Principal  of  the  college  of  Glasgow,  an.d 
\y]\)  attended  the  Assembly  of  Westminster  in  1643,  writes,  in  one 
of  his  letters  to  Scotland,  as  follows  —"They  will  admit  of  none  to 
be  members  of  their  congregation,  of  whose  true  grace  and  regene- 
ration they  have  no  good  evidence.  By  this  means  they  would  keep 
out  of  all  the  Christian  churches  forty  for  one  of  the  members  of  the 
iicst  reformed  clmrc4ies." — "Many  of  them  preach,  and  some  print 
a  liberty  of  conscience,  at  least  the  great  equity  of  a  toleration  of 
ail  religions;  that  every  man  should  be  permitted  without  any  fear, 
<o  much  as  of  discountenance  from  the  magistrate,  to  profess  public- 
iy  his  conscience,  were  he  never  so  erroneous,  and  also  live  accord- 
ing thereunto,  if  he  trouble  not  the  public  peace  by  any  seditious  or 
kicked  practice." — Haldane'^s  Evidences. 

TESTIMONY  OF  GIBBON, 

Concerning  tJie  early  spread  of  Christianity. 
•'Let  us  take  the  account  of  the  extent  of  the  triumph  of  Christi- 
anity in  the  world,  from  the  pen  of  an  opponent,  who  will  not  be 
suspected  of  exaggeration  upon  this  point.  "While  (says  Mr.  Gib- 
bon) that  great  body"  (the  Roman  Empire)  "was  involved  by  open 
violence,  or  undermined  by  slow  decay,  a  pure  and  humble  religion 
gently  insinuated  itself  into  the  minds  of  men;  grew  up  in  silence 
and  obscurity;  derived  new  vigor  from  opposition;  and  finally  erected 
Ihe  triumphant  banner  of  the  cross  on  the  ruins  of  tiie  Capitol.  Noy 
was  the  influence  of  Christianity  confined  to  the  period  or  limits  of 
ihe  Roman  Empire,  After  a  revolution  of  thirteen  or  fourteen  cen- 
turies, that  religion  is  still  professed  by  the  nations  of  Europe,  the 
most  distinguished  portion  of  human  kind  in  arts  and  learning,  as 
well  as  in  arms.  By  the  industry  and  zeal  of  the  Europeans,  it  has 
been  widely  diffused  to  the  most  distant  shores  of  Asia  and  Africa; 
and  by  the  means  of  their  colonies,  has  been  firmly  established  from 
( 'anada  to  Chili,  in  a  world  unknown  to  the  ancients." — Haldane's 
Evidences. 

GIBBON'S  CAUSES  OF  TIIE  SUCCESS  OF  TIIE  GOSPEL 
"In  assigning  the  causes  of  the  success  of  the  Gospel,  Mr.  Gibbon 
presents  us  with  what  follows: — "Our  curiosity  is  naturally  prompted 


274  ADDENDA. 

to  inquire,  by  what  means  the  Christian  faith  obtained  so  lemarkabk 
a  victory  over  the  established  religions  of  the  earth  ?  To  this  inquiry, 
an  obvious  but  satisfactory  answer  may  be  returned,  that  it  was  ow- 
ing to  the  conviccing  evidence  of  the  doctrine  itself,  and  to  the 
ruling  providence  of  its  great  Author.  But  as  truth  and  reason 
seldom  find  so  favorable  a  receptioa  in  the  world,  and  as  the  wisdom 
of  Providence  frequently  condescends  to  use  the  passions  of  the  hu- 
man heart,  and  the  general  circumstances  of  mankind,  as  instruments 
to  execute  its  purposes,  we  may  still  be  permitted,  though  with  becom- 
ing submission,  to  ask,  not  indeed  what  were  the  first,  but  what  were 
the  secondary  causes  o(  the  rapid  growth  of  the  Christian  Church? 
It  will  perhaps  appear,  that  it  was  most  effectually  forwarded  and 
assisted  by  the  five  following  causes :  1 .  The  inflexible,  and  if  we 
may  use  the  expression,  the  intolerant  z«al  of  the  Christians,  derived, 
it  is  true,  from  the  Jewish  religion,  but  purified  from  the  narrow  and 
unsocial  spirit,  which,  instead  of  inviting,  had  deterred  the  Gentiles 
from  embracing  the  law  of  Moses.  2.  The  doctrine  of  a  future  life, 
improved  by  every  additional  circumstance  which  could  give  weight 
and  efficacy  to  that  important  truth.  3.  The  miraculous  power.': 
ascribed  to  the  primitive  church.  4.  The  pure  and  austere  mor- 
als of  the  Christians.  5.  The  union  and  discipline  of  the  Christian 
republic,  which  gradually  formed  an  independent  and  increasing 
state  in  the  heart  of  the  Roman  Empire." — Haldane's  Evidences. 

GENERAL  EXPECTATION  OF  THE  MESSIAH. 

I  had  collected  many  more  documents  than  were  adduced  during  the. 
discussion.  During  the  discussion.  Dr.  William  Smith,  of  Cincinnati, 
handed  me  a  work  of  which  I  had  never  before  heard,  on  the  Evi- 
dences of  Christianity,  written  by  Robert  Haldane,  Esq.  of  Scotland. 
I  found  in  glancing  over  ite  contents,  on  the  third  or  fourth  day  of  the 
discusion,  many  of  the  documents  1  Jiad  gleaned,  and  some  I  had  not 
been  able  to  collect  were  well  arranged  end  interspersed  with  excel- 
lent remarks.  Instead  of  reading  my  own  extracts  from  various 
authors,  I  read  them,  with  Mr.  Haldane's  remarks,  interspersed. — 
Of  all  the  works  I  have  read  on  this  subject,  1  think  this  work,  taking 
it  all  in  ail,  is  the  best  adapted  to  the  great  mass  of  readers  to  afford 
imformation  and  to  produce  conviction.  The  following  article,  in 
addition  to  what  has  been  before  adduced  in  the  debate,  will  show 
how  general  the  expectation  of  the  Messiah,  with  some  of  the 
reasons  why  it  was  so. 

"About  a  century  before  the  Christian  era, the  first  Sibylline  books 
were  destroyed  by  afire  which  broke  out  in  the  capito!,  and  consum- 
ed the  temple  where  these  writings  were  dej^osited.  1'he  Roman 
senate  thought  it  of  so  much  importance  to  repair  the  loss,  that  they 
sent  some  of  their  number  to  make  a  new  collection  of  them  ia  dif- 
ferent parts  of  Asia,  in  the  islands  of  the  Archipelago,  in  Africa,  and 
in  Sicily.  The  deputies  after  some  time  returned,  with  about  one 
thousand  verses  in  the  Greek  language,  which  they  had  collected 
fxom  different  individuals.     These  verses,  when  hrought  yy  Rome, 


ADDENDA  2^5 

eould  not  be  entirely  concealed  as  the  ancient  Sibylline  books  had 
been,  but  were  in  the  hands  of  many  private  individuals.  The  use 
which  the  senate  proposed  to  make  of  them  as  a  state  engine,  as  of 
the  ibrmer  books,  being  thus  in  a  good  measure  defeated,  a  law  was 
enacted  that  wiioever  had  copies  of  these  prophecies,  should  deliver 
them  to  thePrsstor  of  the  city  ;  and  all  were  prohibited,  under  pain 
ofcie:ith,  to  retain  them.  Transcripts,  however,  continued  to  be 
privately  kept,  owing  to  which  their  contents  were  well  known.  At 
-ierigth  Augustus  on  taking  tipon  himself  the  high-priesthood  of 
Rome,  revived  the  law,  when  many  volumes  were  brought  in.  That 
this  new  collection  of  Sibylline  verses  contained  a  prediction  of  the 
appearaice  of  a  great  King,  we  have  sufncient  evidence  from  the 
fjliowiog  circumstances. 

''When  Julius  Ca'sar  had  attained  the  height  of  his  power,  he  was 
very  ambitious  of  having  the  title  of  King.  In  order  to  gain  the 
cojisent  of  the  senate,  one  i>f  his  adherents  produced  a  prophecy  from 
the  Sibylline  books,  of  a  king  who  was  to  arise  at  this  time,  whose 
■lonarchy  was  to  be  universal,  and  whose  government  would  be  ne- 
cessary and  essential  to  the  happiness  of  the  world.  Cicero,  and  the 
party  to  which  he  belonged,  did  all  in  their  power  in  opposition  to 
this  plea.  But  in  opposing  it,  Cicero  brought  no  charge  of  falsifica- 
tion against  those  who  produced  this  prophecy.  He  granted  that  it 
was  fairly  alledged,  from  the  Sibylline  books,  to  which,  from  his 
office,  he  had  free  access.  But  he  affirmed  that  these  oracles  were 
no  prophecies ;  for  that  no  marks  were  to  be  found  in  them  of  frenzy 
and  disorder,  (which  Heathens  conceived  to  be  the  necessary  state  of 
every  prophet's  mind  while  he  prophesied.)  "Let  us  then',  says 
Cicero,  "adhere  to  the  prudent  practice  of  our  ancestors;  let  us  keep 
the  Sibyl  in  religious  privacy;  these  writings  are  indeed  ra//ier  caZ- 
culated  to  extinguish  than  to  propagate  superstition ^^ 

"Besides  those  predictions,  which  had  been  brought  to  Rome  from 
the  East  by  the  deputies  from  the  senate,  the  contents  of  the  Jewish 
Scriptures  were  no  secret  at  Rome.  An  intimate  alliance  had  long 
subsisted  between  the  Romans  and  the  Jews,  and  the  numbers  of  the 
latter  resident  at  Rome  were  very  considerable.  From  the  accounts 
preserved  so  long  after  by  Tacitus  and  Floras,  cf  what  Pompey  saw 
in  the  temple  at  Jerusalem,  the  particulars  of  the  Jewish  religion., 
which  is  referred  to  by  Cicero  in  writing  to  Ltelius,  must  have  been 
well  k^own  at  Rome.  Under  the  patronage  of  Julius  Csesar,  the 
free  c  ercise  of  their  religious  rites,  with  all  the  privileges  of  their 
priesthood,  was  not  only  confirmed  to  them  by  the  decrees  of  the 
senate,  but  they  were  exempted  also  from  taxes  on  their  Sabbatical 
year.  Hence,  and  from  the  public  recital  in  their  synagogues,  every 
Sabbath  day,  of  the  law  and  the  prophets,  and  the  translation  of 
them  into  a  language  universally  read,  their  sacred  books  must  have 
been  known  both  in  the  provinces  and  capitol  of  the  empire, .  The 
singularities  in  their  ritual,  customs  and  history,  with  which  their 

•See  Horsley's  Dissertation,  Henley's  Observatic^s,  and  Prideaus's  Co«- 


'^70  ADDENDA. 

prophecies  were  inseparably,  blended,  could  not  fuil  to  attract  some 
attention;  while  their  origin,  and  even  existence  as  a  distinct  people, 
all  looked  forward  to  one  great  object  of  communication, — the  coui- 
ing  of  their  predicted  sovereign,  under  whom,  notwithstanding  their 
present  nilsibrtunes,  they  expected  a  restoration,  and  the  acquisition 
of  unbounded  and  eternal  dominion. 

"All  this  fully  explains  the  cause  of  tliat  general  expectation  wliicli 
now  existed  at  Rome  of  the  appearance  of  a  great  King  who  should 
establish  universal  empire,  and  which  according  to  Tacitus,  was.be- 
lieved  to  have  its  origin  in  the  Jewish  Scriptures.  By  pretended 
prodigies,  and  in  various  ways,  much  use  was  made  of  this  expecta- 
tion, and  different  applications  of  it  appeared,  according  to  the  interest 
or  wishes  of  those  who  made  them." — Hahhine's  Evidences. 

HISTORY  OF   SOME  OF  THE  PRIMITIVE    MARTYRS  TO 
THE  TRUTI 1  OF  CHRIST  I ANIT  Y . 

"The  following  accounts  of  the  death  of  Polycarp  at  Smyrna,  and 
of  the  persecution  of  the  churches  at  Lyons  and  Vienna  in  France, 
will  affjrd  a  specimen  of  what  Christians,  in  the  next  age,  had  tc 
encounter  in  adhering  to  their  religion.  Polycarp,  it  will  be  recol 
lected,  was  one  of  the  Christian  writers  who  were  contemporaries 
with  the  Apostles,  who  was  himself  acquainted  v,  ith  the  Apostle  Jclu!, 
and  had  converocd  with  many  who  had  seen  Christ.  He  suffered 
death  for  the  Christian  religion  in  the  year  1G7  or  1G8,  in  the  reign 
of  the  Emperor  Mtcus  Antoninus,  the  philosopher,  in  what  is  called 
the  fo.-rth  persecution. 

"Some  time  after  the  death  of  Polycarp,  the  Christians  at  Smyrna 
sent  an  accourtt  of  it  in  a  letter,  from  wliich  the  following  is  an  ex- 
tract, to  the  Christians  at  Phiiadt!phia,Philome!ium,  and  other  places, 
who  had  expressed  a  desire  to  have  it  from  eye-witnesses.  "The 
church  of  God  which  is  at  Smyrn;,  to  the  church  at  Phiiomelium, 
and  to  all  the  congregations  of  the  boly  universal  church  in  evcr> 
place,  the  mercy,  and  peace,  and  love  of  (Jod  the  Father,  and  our 
Lord  Jes'is  Christ  be  muitiplied.  Wc  have  written  to  you,  brethr£ii, 
concerning  those  who  have  suffered  martyrdom,  and  particularly 
concerning  the  blessed  Polycarp,  who,  by  his  martyrdom,  as  it  were, 
sealed  up,  and  put  an  end  to  the  [.rosecution.'"  After  which,  says 
Eusebius,  "before  they  speak  cf  Polycarp,  they  relate  the  sufferings 
of  the  other  martyrs,  describing  ^h'.ir  constancy  under  the  torments 
which  they  endured;  and  how  all  who  stood  round  them  were  aston- 
ished, seeing  them  scourged  till  their  veins  and  arteries  were  laid 
bare,  and  even  their  entrails  becam*'  visible ;  after  which  they  were 
laid  upon  the  shells  of  sea  fish,  a:)d  upon  sharp  spikes  fixed  iu  the 
ground,  with  many  other  kinds  of  torturee:  In  the  end,  they  were 
cast  to  wild  beasts,  to  be  devoured  by  them.  They  are  particular 
in  the  account  of  the  generous  Germanicus,  who  being  corroborateil 
by  (he  divine  grace,  overcame  the  fear  of  death  implanted  in  the 
nature  of  men.  For  when  the  proconsul  advised  him  to  think  of  his 
yonth^  and  to  spare  himself,  and  not  throw  a'-.vay  his  life  in  his 


ADDENDA.  211 

flourishing  age;  he  was  uot  at  all  moved  thereby, but,  as  they  sav, 
he  enticed  and  stimulated  the  wild  beasts  to  appioach  him,  that  he 
might  be  the  sooner  dismissed  from  tliis  evil  world.  Presently  after 
that  glorious  exit,  the  whole  rauitilude  cried  out,  "Away  with  tha 
impious,  let  Pulycarp  be  sought  for."  There  tbllowed  then  a  great 
noise  and  tumult,  and  having  iu  view  the  wild  beasts,  and  other 
tortures,  Qtiintus,  a  Phrygian,  was  intimidated  and  gave  way,  as  did 
also  some  others  with  him,  wliOj  without  a  truly  religious  fear,  had 
rashly  presented  themselves  betbre  the  tribunal. 

"When  the  admirable  Polycarp  heard  of  the  demand  made  for 
him,  he  was  not  at  all  disturbed,  but  continued  to  ho  in  a  firm  and 
composed  temper  of  m.ind;  and  he  resolved  to  stay  in  the  city. — 
Nevertheless,  at  length,  he  so  far  complied  with  the  request  of  his 
friends,  as  to  retire  to  a  country  house  not  far  ofi",  where  he  abode 
with  a  small  company,  spending  the  time,  night  and  da)',  in  continual 
prayer  to  God,  offering  up  supplications  tor  the  peace  of  the  churches 
throughout  the  world,  which,  indeed,  was  his  constant  uscige. — In  a 
short  time,  his  pursuers,  by  information  given  them,  were  led  to  the 
place  where  Polycarp  was.  Conjing  thither  in  the  evening,  they 
found  him  resting  in  an  upper  room,  whence  it  was  not  ditticult  for 
him  to  remove  to  another  house;  but  he  would  not,  saying  "the  will 
of  the  Lord  be  done."  He  then  went  down  to  the  men,  and  talked 
to  them  in  a  fi'ee  and  cheerful  manner,  and  ordered  meat  to  be  set 
before  them,  begging  that  they  would  allow  him  the  space  of  one 
hour,  in  which  he  might  pray  without  disturbance.  Prayer  being 
ended,  they  set  him  upon  an  ass,  to  carry  hiin  into  the  city.  As  they 
were  going,  he  was  mot  by  Herod  the  Irenarch,  and  his  father  Nice- 
tas,  w  ho  took  him  up  into  their  chariot.  As  they  sat  together,  they 
endeavored  to  persuade  him,  sajang,  "What  harm  is  it  to  say  Lord 
Ca?sar,  and  to  sacrifice,  and  so  to  be  safe?"  At  first,  he  made  no  an- 
swer, but  when  they  were  importunate,  he  said,  "I  will  never  do  what 
you  advise."  They  then  began  to  reproach  him,  and  they  thrust 
liim  out  of  the  chariot  so  hastily,  that,  in  getting  dovv^n,  his  leg  was 
bruised;  but  he  got  up,  and  went  on  cheerfully,  as  if  he  had  suflered 
no  harm,  till  he  came  to  the  stadium. 

"When  he  was  brought  before  the  tribunal,  there  was  a  great  shout 
of  the  multitude.  As  he  came  near,  !he  proconsul  asked  him  if  he 
was  Polycarp.  Upon  his  confessing  that  he  was,  he  endeavored  to 
persuade  him  to  deny  Christ;  and  saving,  "Reverence  thy  age,"  and 
other  like  things  customary  with  them;  "Swear  by  the  fortune  of 
Caesar — repent — say,  Away  with  the  impious."  The  governor  still 
urging  him,  and  saying,  "Swear,  and  I  will  dismiss  thee;  reproach 
Christ."  Polycarp  then  answered:  "Fourscore  and  si.x  years  have 
J  served  him,  and  he  has  never  done  me  any  injury.  How  can  I 
blaspheme  my  King  and  my  Saviour?"  The  governor  was  still  urg- 
ent, saying,  "Swear  by  the  fortunes  of  Ceesar."  Whereupon  Polycarp 
answered,  "How  can  you  desire  this  of  me,  as  if  you  did  not  kucw 
wiio  I  am.  Here  me  then  openly  professing  I  am  a  Christian.  And 
if  you  have  a  mind  to  know  tl>e  doctrine  of  Christianity,  appoint  mt- 
VOL.    H.  24 


278  ADDENDA. 

a  day  and  I  will  Inform  you."  The  proconsul  said,  I  have  wild  beasts 
and  i  will  cast  you  to  them,  unless  you  change  your  mind."  But  he 
answered,  Call  for  them,  there  can  be  no  alteration  from  good  to  bad, 
but  it  is  good  to  change  from  vice  to  virtue."  He  said  again  to  him, 
'^Since  you  do  not  mind  the  beasts,  I  will  order  you  to  be  consumed 
by  fire  unless  you  repent."  Polycarp  said,  "You  threaten  me  with 
fire  which  burns  for  an  hour,  and  then  is  extinguished;  but  you  arc 
i-^aiorant  of  the  fire  of  the  future  judgment  and  everlasting  punishment 
reserved  for  the  wicked.  But  why  do  you  delay  ?  Appoint  which 
you  please." 

"The  proconsul  then  sent  the  crier  to  make  proclamation  thrice  in 
the  midst  of  the  stadium,  "Polycarp  has  confessed  himself  to  be  a 
Christian."  That  proclamation  having  been  made  by  the  crier,  the 
tvhole  multitude  of  the  Gentiles  and  Jews  inhabiting  Smyrna,  with 
furious  rage,  and  in  a  loud  voice  cried  out,  '"This  is  the  teacher  of 
Asin,  the  father  of  the  Christians,  the  destroyer  of  our  gods,  who 
teacheth  all  men  not  to  sacrifice  nor  to  worship  them."  Having 
uttered  these  words,  they  cried  out  and  requested  Philip  the  Asiarch 
to  let  the  lion  upon  Polycarp.  lie  said  he  could  not  do  that,  because 
the  amphitheatrical  shows  of  wild  beasts  were  over.  They  then 
cried  out,  with  one  consent,  that  Polycarp  should  be  burnt  alive; 
which  was  no  sooner  said  than  done;  all  immediately  joining  togeth- 
er in  bringing  wood,  and  dried  branches  of  trees,  from  the  shops  and 
the  baths.  The  Jews,  also,  according  to  their  custom,  assisting  with 
the  greatest  forwardness. 

"Now  all  things  being  prepared  and  put  in  order  for  the  pile,  when 
they  were  about  to  nail  him  to  the  stake,  he  said,  "Let  me  be  as  I  am. 
He  that  enables  me  to  bear  the  fire,  will  enable  me  also  to  remain 
unmoved  within  the  pile,  without  your  fastening  me  with  nails." — 
They  therefore  did  not  nail  him,  but  only  bound  him.  He  then  offered 
up  a  prayer  to  God,  which  he  concluded,  saying  aloud.  Amen.  Then 
the  officers  who  had  the  charge  of  it  kindled  the  fire.  ButPolycarp's 
body  not  being  so  soon  consumed  as  expected,  the  people  desired  that 
the  emfector  should  be  called  for,  and  run  him  through  with  a  sword. 
The  faithful  were  now  very  desirous  to  have  his  body  delivered  to 
them ;  but  some  there  were  who  moved  Nicetas,  father  to  Hercd,  to  go 
to  the  governor  to  prevent  his  giving  the  body  to  the  believers,  lest,  as 
they  said,  they  should  leave  him  that  was  crucified  to  worship  this 
man.  This  they  said  at  the  suggestion  of  the  Jews,  who  also  dili- 
gently watched  us  that  we  might  not  carry  oft' the  body;  little  con- 
sidering that  we  can  never  forsake  Christ,  who  has  suftered  for  the 
sake  of  all  men.  Him  we  worship  as  the  Son  of  God.  The  martyrs 
we  love  as  the  disciples  and  imitators  of  the  Lord.  The  centurion, 
therefore,  perceiving  the  perverseness  of  the  Jews,  caused  the  body 
to  be  brought  forth,  and  burnt  it.  We  then  gathered  up  his  bones, 
and  deposited  them  in  a  proper  place." 

"The  persecution  of  the  churches  at  Lyons  and  Vienna  took  place 
also  under  Marcus  Antoninus  in  the  year  177,     "It  was  the  seven- 


ADDENDA.  2^ 

teenth  year,''  says  Eusebms,  "of  the  Emperor  Antoninus,  in  which 
time  the  persecution  against  us  raged  with  great  violence  in  sevem! 

parts  of  the  world,  through  the  enmity  of  the  jnople  in  the  cities. ■ 

\Vhat  vast  multitudes  of  martyrs  there  were  tlirouglKmt  tlie  whole 
emj)ire.  may  be  concluded  from  what  happened  in  oite  nation,  which 
also  have  been  conmiitted  to  writing,  that  they  may  be  delivered  to 
others,  and  may  be  always  remembered.  The  whole  history  of  these 
things  has  been  inserted  in  our  work  of  the  collection  of  martyrs,  of 
which  1  here  select  a  part, 

"The  country  in  which  these  things  happened,  of  which  I^m  now 
speaking,  is  Gaul,  in  which  are  two  great  and  famous  cities,  Lyons 
and  Vienna,  both  washed  by  the  river  Rhine,  which  traverseth  that 
country  with  a  rapid  stream.  T'hese  famous  churches  sent  in  writing 
an  account  of  their  martyrs  to  the  churches  in  Asia  and  Phrygia. — 
I  shall  insert  their  own  words :  "The  servants  of  Jesus  Christ  dwelling 
iu  Vienna  and  Lyons,  to  the  brethren  in  Asia  and  Phrygia,  who  have 
the  same  faith  and  hope  of  redemption  with  us,  peace  and  grace,  and 
glory  from  God  the  Father,  and  Jesus  Christ  our  Lord."  After  a 
few  things  said  in  the  way  of  preiace,  they  begin  the  narrative  in 
these  words:  "The  greatness  of  the  affliction  in  these  places,  and 
the  excessive  rage  of  the  people  against  the  saints,  and  what  the 
blessed  martyrs  have  endured,  we  are  not  able  to  describe  in  words, 
nor  put  down  in  writing;  for  the  enemy  at  the  very  first  invaded  us 
with  the  greatest  violence,  showing  fiom  the  beginning  what  sore 
evils  we  were  to  expect.  Every  thing  was  done  to  exercise  his  min- 
isters, and  to  train  them  to  the  practice  of  the  utmost  cruelty  against 
the  servants  of  God.  We  were  not  only  excluded  from  houses,  (uf 
friends,  as  it  seems,)  "and  from  the  baths  and  markets,  but  we  were 
forbidden  to  appear  in  any  place  whatever.  However,  the  grace  of 
God  fought  for  us  against  the  enemy;  delivering  such  as  were  weak, 
and  setting  up  the  pillars,  which  were  firm  and  stable,  and  able,  by 
their  patience  and  fortitude,  to  withstand  all  the  force  of  the  enemy. — 
They  therefore  came  to  a  near  combat  with  him,  undergoing  all  man- 
ner of  reproach  and  suffering.  Accounting  the  greatest  afflictions  to 
he  small,  they  hastened  to  Christ;  thus  showing,  in  fact,  that  the 
sufferings  of  this  present  time  are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  us,  Rom.  viii.  18.  First  then,  they 
courageously  endured  the  insults  of  the  multitude  gathered  together 
about  them  in  crowds,  their  shouts  and  blows,  and  draggings  about, 
pillaging  their  goods,  throwing  of  stones,  confinement  to  their  dwel- 
lings, and  all  such  things  as  an  enraged  multitude  is  wont  to  practise 
against  adversaries  and  enemies.  Then,  being  brought  into  the 
market  by  the  tribune  and  the  chief  magistrates  of  the  city,  the)" 
were  examined  before  all  the  people;  and,  having  made  their  con- 
fession, they  were  shut  up  in  prison  till  the  arrival  of  the  president. 

"Afterwards,  when  they  were  brought  before  the  president,  who 
exercised  all  manner  of  cruelty  against  us,  Vetius  Epagathus,  one  of 
the  brethren,  full  of  love  towards  God  and  his  neighbour,  whose 
course  of  life  also  was  so  perfect,  that,  though  a  young  man,  he  might 


■iSu  ADDENDA. 

tlnr-fiTve  the  character  ot'okl  Zacharias,  Luke  i.  6,  that  he  walked  hi 
:ii!  the  commandments  and  ordinances  of  the  Lord  blameless,  and 
was  unwearied  in  the  performance  of  ail  good  offices  to  his  neighbor, 
Icing  fail  of  zeal  for  God,  and  fervent  in  spirit,  Rom.  xii,  xi;  he  being 
,«uc^i  an  one,  was  not  able  to  bear  these  so  unjustly  proceedings 
;igainst  us;  but  being  moved  with  indignation,  requested  that  he 
might  be  allowed  to  make  a  defence  in  behalf  of  the  brethren,  and 
show  that  nothing  impious  and  irreligious  was  done  by  us.  But  they 
who  were  near  tlie  tribunal  cried  out  against  him,  (for  he  was  a  per- 
son well  known,)  and  the  president  refused  to  grant  his  request, 
though  so  reasonable,  and  asked  him  whether  he  was  a  Christian. — 
lie,  answering  with  a  loud  voice  that  he  was  a  Christian,  vv'as  put  into 
the  number  of  the  martyrs,  and  was  called  the  advocate  of  the  Chris- 
tians. And  indeed  he  had  w  ithin  him  the  Advocate,  the  Holy  Spirit, 
in  a  greater  measure  than  Zarharias,  Luke  i.  67,  which  he  also 
showed  by  the  abundance  of  his  love,  being  willing  to  lay  down  his 
own  life  in  defence  of  the  brethren,  1  John  iii.  16.  For  he  was  and 
js  a  genuine  disciple  of  Christ,  following  the  Lamb  whithersoever  he 
goeth.  Rev.  xiv.  4. 

''•After  this,  others  were  chosen  out,  and  they  proved  to  be  illustri- 
ous and  well-prepared  prolo-martyrs,  who,  with  all  alacrity  of  mind, 
accomplished  the  solemn  confession  of  martyrdom.  They  also  were 
manifest  who  were  unprepared,  and  unexercised,  and  still  weak,  and 
QOt  able  to  bear  the  shock  of  so  great  a  combat,  of  whom  about  ten 
in  nniiiber  fell  away,  causing  in  us  great  grief,  and  unreasonable 
cOiicern,  and  damping  the  alacrity  of  those  who  were  not  yet  appre- 
hended; of  whom,  however,  it  must  be  acknowledged,  that  they  kept 
company  with  the  martyrs,  and  did  not  forsake  them,  though  they 
sufiered  considerably  in  so  doing.  At  that  time  we  were  all  in  great 
(;onsternation,  being  uncertain  about  the  event  of  this  confession;  not 
dreading  the  torments  that  might  be  inflicted  upon  us,  bntapprehen- 
:*ivoofihe  issue,  and  that  some  might  fall  in  the  trial.  However, 
from  day  to  day,  such  were  taken  up  as  were  worthy  to  supply  the 
tiumber  of  such  as  had  gone  off,  so  that  the  most  eminent  men  of  the 
two  churchey,  and  by  whom  good  order  had  been  settled  among  us, 
were  picked  up  and  brought  together.  Moreover,  some  Gentile  serv- 
ants of  our  people  were  apprehended.  For  the  governor  had  given 
public  orders  for  making  strict  inquiries  after  us.  They,  at  the 
instigation  of  Satan,  and  dreading  the  torments  which  they  saw  the 
saints  suffer,  the  soldiers  also  exciting  them  to  it,  falsely  charged  us,. 
with  having  the  suppers  of  Thyestes,  and  the  incestuous  mixtures  of 
Oedipus,  and  other  such  like  things,  which  it  is  not  lawful  for  us  to 
mention  nor  to  think  of,  nor  to  believe  tliat  they  were  ever  done 
iimong  men.  These  stories  being  spread  abroad,  all  men  were  in- 
censed against  us;  insomuch  that  if  any  there  were  who  before  had 
been  civil  to  us  upon  account  of  affinity  or  friendshi]),  they  were  then 
much  offended,  and  exclaimed  against  us.  And  then  was  fulfilled 
what  the  Lord  had  said,  John  xvi.  2,  "That  the  time  would  come 
when  eve*-y  one  who  killeth  you  will  think  that  be  doth  God  service  " 


ADDENDA.  2S1 

■'After  that  tlie  holy  martyrs  under'.vent  such  tornients  as  are  above 
all  description,  Satan  doing  liis  utmost  to  make  them  also  to  say  such 
impious  thing:?,"  (or  to  conttjss  what  had  been  declared  by  the  her.then 
servants),  '-but  the  utmost  excess  of  rage  of  the  multitude,  and  of  the 
president,  and  of  the  soldiers,  fell  upon  Sanctus,  deacon  at  Vienna; 
and  upon  Manturus,  newly  bai^tized  indeed,  yet  a  most  valiant  cham- 
pion; and  upon  Attalus,  a  native  of  Pergamos,  who  always  was  a 
pillar  and  supporter  of  the  churchos  here;  and  upon  Blandina,  by 
whom  Christ  showed  that  those  things  which  among  znen  seemed 
mean,  base,  and  contemptible,  are  by  God  accco\inted  worthy  of 
great  honor  for  their  love  toward  him,  which  is  evidently  manifested 
in  great  power,  and  not  in  appearance  only  boasted  of.""— It  was  a 
refreshment  and  ease  to  her,  and  an  abatement  of  the  torments  in- 
flicted upon  her,  to  say,  "I  am  a  Christian,  nor  is  there  any  wicked- 
ness practised  among  us." 

''Pothinus,  who  was  entrusted  with  the  administration  of  tJie 
episcopal  office  at  Lyons,  being  more  than  ninety  years  of  age,  and 
very  weak  in  body,  and  scarcely  breathing  by  reason  of  his  bodilv 
infirmity,  but  strengthened  in  mind  with  a  desire  of  the  martyrdom 
now  in  view,  even  he  also  was  -dragged  to  the  tribunal,  Ilis  body 
v.'as  worn  out  by  age  and  distemper,  but  his  soul  yet  remained  in 
him,  that  by  it  Chr.st  might  triumph.  He  being  brought  before  the 
tribunal  by  the  soldiers,  the  city  magistrate  also  attendmg,  and  the 
multitude  hooting  him  along  with  loud  shouts,  as  if  he  had  been 
Christ  himself,  exhibiting  a  good  testimony.  Being  asked  by  the 
president,  "Who  was  the  God  of  the  Christians?  he  answered,  '-If 
you  are  worthy,  you  shall  know."  After  that  he  was  dragged  about 
in  an  inhuman  manner,  and  received  many  blows,  they  who  were 
near  striking  him  with  their  hands  and  their  feet,  without  any  re- 
spect to  his  age;  they  who  stood  farther  off  threw  at  him  whatever 
came  to  hand,  every  one  thinking  himself  guilty  of  an  offence  against 
religion  if  they  did  not  offer  him  some  abuse,  for  hereby  they  thought 
they  should  avenge  their  gods.  And  when  there  was  scarcely  any 
breath  left  in  him,  he  was  cast  into  prison,  where  after  two  days  he 
expired. 

'•Maturus,  then,  and  Tanctus,  and  Blandina,  and  Attalus,  were 
brought  to  the  wild  beasts  in  the  amphitheatre,  to  be  a  public  specta- 
cle to  the  inhumanity  of  the  Gentiles;  a  day  for  combat  of  wild 
beasts  having  been  purposely  granted  upon  our  account.  And  Ma- 
turus and  Sanctus  did  again  undergo  all  sorts  of  torments  in  the 
amphitheatre,  as  if  they  had  before  suffered  nothing  at  all.  Or 
rather  having  already  overcome  the  adversary  in  many  encounters, 
and  being  now  to  contend  for  the  crown  itself,  they  again  endured 
in  the  way  to  it  the  accustomsd  Uov,s  of  the  place,  and  the  tearings 
of  the  wild  beasts,  and  whatever  else  the  mad  muilitude  from  all 
sides  called  for  and  demanded ;  and,  after  all  these  things,  the  iron 
chair  upon  which  when  their  bodies  were  broiled,  they  yielded  the 
offensive  smell  of  burnt  flesh.  Nor  were  they  yet  satisfied,  but  were 
still  more  enraged,  being  earnestly  desirous  to  overcome  the  patience 
VOL.   II.  "    24* 


-^^^  ADDENDA. 

of  the  sufferers.  However,  they  could  get  nothing  from  Sanctus  more 
than  the  confession  which  he  had  made  at  the  first.  These  two,  there- 
fore, (Marturus  and  Sanctus)  having  undergone  a  severe  conibit, 
their  life  having  continued  a  long  while,  they  were  at  last  slain,  hav- 
ing been  made  throughout  that  day  a  spectacle  to  the  world,  instead 
of'all  that  variety  which  is  usually  exhibited  in  the  combats  of  gla- 
diatdrs,  (1  Cor.  iv.  9.)  But  Blandina,  after  she  had  been  scourged, 
after  she  had  been  exposed  to  wild  beasts,  and  after  the  iron  chair, 
she  was  enclosed  in  a  net,  and  thrown  to  a  bull;  having  been  tossed 
by  the  beast,  she  also  was  run  through  with  a  sword. 

"Now  Attalus  was  earnestly  called  for  by  the  multitude,  for  indeed 
he  was  an  eminent  person,  and,  by  reason  of  the  clearness  of  his 
conscience,  came  forth  as  a  champion  prepared  for  the  combat ;  for 
lie  was  well  exercised  in  the  Christian  discipline,  and  was  always  a 
^vitness  of  the  truth  among  us.  He  was  led  round  this  amphitheatre, 
v/ith  a  board  carried  before  him,  upon  which  was  inscribed  in  the 
Roman  tongue,  "This  is  Attalus  the  Christian,"'  the  people  all  the 
while  expressing  great  indignation  against  him.  The  president,  un- 
derstanding that  he  was  a  Roman,  commanded  him  to  be  taken  away, 
and  to  be  carried  to  the  rest  who  were  in  prison,  concerning  whom, 
he  had  sent  to  Cesar,  and  was  hi  expectation  of  an  answer.  The 
rescript  of  Cesar  was,  that  they  who  confessed  Christ  should  be  put 
to  death ;  but  that,  if  any  denied  themselves  to  be  Christians,  they 
'might  bo  set  at  liberty. 

"The  public  assembly  of  this  place  being  now  begun,  at  which 
there  is  a  vast  concourse  of  people  from  all  parts,  the  president  order- 
ed the  blessed  martyrs  to  be  brought  before  the  tribunnl  exposing- 
tJiem  as  a  public  show  to  (he  multitude.  Having  again  interrogated 
them,  as  many  as  he  found  to  be  Roman  citizens,  he  ordered  to  eb 
beheaded ;  the  rest  to  be  sent  to  the  wild  beasts.  But  Christ  was 
greatly  glorified  in  those  who  before  had  denied  the  faith,  but  now, 
contrary  to  the  expectation  of  the  Gentiles,  confessed  themselves  to 
be  Christians.  They  were  interrogated  apart,  as  being  now  to  be* 
dismissed,  and  set  at  liberty ;  but  making  confession,  they  were  added 
to  the  number  of  the  martyrs,  Attalus,  when  he  was  set  in  the  iron 
chair,  and  was  scorched  all  over,  and  an  offensive  smell  of  burnt  flesh 
proceeded  from  his  body,  spoke  to  the  multitude  in  the  Roman  tongue. 
•'This,"  says  he,  "is  to  devour  men,  which  is  your  practice,-  As 
for  us,  we  neither  devour  men,  nor  do  we  commit  any  other  wicked- 
ness vyhatever."  Being  asked  what  is  the  name  of  God  ?  he  answered, 
''God  has  not  a  name  as  men  have." 

-'Those  who  had  been  suffocated  in  prison,  they  cast  to  the  dogs, 
carefully  watching  them  day  and  night,  lest  any  of  us  should  inter 
them.  Then  they  laid  out  the  remainder  of  the  bodies  left  uncon- 
sumed  by  the  fire,  partly  torn,  and  partly  burnt,  and  the  heads  of  the 
rest,  with  the  trunks  of  their  bodies;  all  these  they  kept  unburicd, 
with  a  guard  of  soldiers  for  many  days.  Some  were  filled  with  in- 
dignation, and  gnashed  with  their  teeth  at  the  dead,  as  if  desirous 
to  bo  ftifthoj-  rC', enged  vlqoxi  them.     Some  insulted  over  them,  and 


ADDENDA.  283 

derided  them,  at  the  same  time  extolling  their  idolsy  and  attributing 
to  them  the  punishment  that  had  been  inflicted  on  th<;  martyrs.— 
Some  who  were  more  mild,  and  seemed  in  some  measure  tosjmpa- 
thise  with  us,  nevertheless  upbraided  us,  saying,  "Where  is"^  tlieir 
God,  and  of  what  benefit  has  their  religion  been  to  them,  which  they 
have  preferred  above  their  lives  ?"  In  the  mean  time,  we  were  greatly 
concerned  that  we  could  not  bury  the  bodies  in  the  earth,  for  neither 
did  the  darkness  of  the  night  afibrd  us  any  assistance,  nor  woiad 
money  persuade,  nor  entreaties  prevail;  but  they  continued  to  watch 
the  bodies  very  carefully,  as  if  some  great  matter  were  to  be  gainevi 
by  their  not  being  buried.  The  bodies,  therefore,  of  the  martyrs 
having  undergone  all  manner  of  ignominy,  and  having  lain  exposed  to 
the  air  six  days,  were  burnt,  and  having  been  reduced  to  ashes  by 
these  impious  men,  were  by  them  thrown  into  the  river  Rhone,  which 
vans  hard  by,  that  no  remains  of  them  might  be  any  longer  visible  on 
this  earth.  Thus  they  acted  as  if  they  could  be  too  hard  for  God,  and 
prevent  their  reviviscence,  or,  as  themselves  said,  that  they  might  have 
no  hope  of  a  resurrection,  trusting  to  which  they  have  brought  in  among 
us  a  strange  and  new  religion,  and  despising  the  heaviest  sufferings, 
are  i*eady  to  meet  death  with  cheerfulness.  Let  us  now  see  whether 
they  v/i!l  rise  again,  and  whether  their  God  is  able  to  help  them,  and 
to  deliver  them  out  of  our  hands." 

"The  above  persecutions,  it  will  be  observed,  happened  under 
Marcus  Antoninus  th«  philosopher,  one  of  the  most  celebrated  of  the 
Roman  emperors.  His  rescript  was,  that  they  who  confessed  Christ 
should  he  put  to  death,  but  that  if  any  denied  themselves  to  be  chris- 
tians, they  might  be  set  at  liberty.  By  the  edict  of  Trajan,  such  chris- 
tians as  were  brought  before  a  governor's  tribunal,  and  were  convicted, 
were  to-be  put  to  death;  but  they  were  not  to  be  sought  for.  But  the 
President  at  Lyons  issued  public  orders  that  strict  searches  should  be 
made  for  them.  AUalus  was  a  Roman  citizen,  and  should  have  been 
beheaded;  but,  being  a  christian,  this  privilege  was  not  allowed.  The 
multitude  demanded  that  he  should  be  tortured,  and  thrown  to  wild 
beasts;  and  the  President  granted  their  request,  relying  undoubtedly 
upon  impunity,  though  he  acted  contrary  to  law.  Such  was  the  con- 
dition of  christians  at  that  time. 

"We  have  here  a  melancholy  exhibition  of  "the  persecuting  spirit 
of  Pagans,"  and  are  reminded  of  Mr.  Gibbon's  declaration,  that, 
**duringthe  whole  course  of  his  reign,  Marcus  despised  the  christians 
as  a  philosopher,  and  pimished  them  as  a  sovereign."  And  we  are 
again  brought  to  recollect  Mr.  Hume's  assertions  respecting  persecu- 
tion, which,  in  connexion  with  the  above  facts,  may  prove  a  useful 
warning  to  those  who  read  his  Essays,  and  convince  them  that  nf» 
dependence  is  to  be  placed  on  his  most  confident  assertions  when  the 
christian  religion  is  concerned.  "The  intolerance,"  he  says,  "of 
almost  all  religions  which  have  maintained  the  unity  of  God,,  is  as 
Kemarkable  as  the  contrary  ruixciPLK  o/"  Polytheists.^''  And  again,. 
"The  tolerating  spiritof  idolaters,  both  m  ancient  and  modern  times, 


284  ADDENDA. 

i-3  very  obvious  to  any  one  who  is  the  least  conversant  ia  the  writings 
of  historians  or  travellers." 

"The  testimony  to  the  truth  of  the  gospel  by  these  sufferers,  in  that 
early  age,  is  very  valuable.  Ireneu>.,  now  an  elder  in  the  charch  at 
Lyons,  was  in  his  younger  days  acquainted  with  Polycarp,  the  dis 
ciple  of  John  the  Apostle;  and  Pothinus,  Bishop  at  Lyons,  was  older 
than  Ireneus.  We  have  here,  too,  a  proof  of  the  great  progress  of  the 
christian  religion  in  a  short  time.  The  number  of  Christians  at 
Lyons  and  Vienna  must  have  been  very  considerable.  There  were 
among  them  men  of  distinction  for  knowledge  a»d  understanding, 
Attahis,  and  several  others,  were  Roman  citizens. 

<'The  testimony  of  the  first  christians  is  the  more  valuable,  as  it  is 
given  by  men  of  all  ranks  in  society,  and  of  all  the  diiTerent  countries 
through  which  they  were  settled.  It  is  the  testimony  of  men  who 
were  not  guided  by  any  civil  authority  or  worldly  consideration  in  the 
religion  they  embraced,  but  by  the  force  of  truth  and  conviction  alone ; 
land  of  men  who  had  the  deepf^st  concern  not  to  be  deceived.  It  is 
the  testimony  of  competent  judges  of  the  evidence  by  which  they  were 
convinced,  presented  to  them  in  facts  of  which  they  were  eye- 
v.'itnesses,  and  in  which  they  could  not  be  mistaken,  [t  is  testimony 
Iransmitted  to  us  from  the  most  enlightened  period  of  the  Roman  em- 
pire,— from  a  multitude  of  men  whose  integrity  is  acknowledged  by 
their  enemies,  and  from  among  whom  individuals  may  be  selected^ 
equally  enlightened  with  any  of  their  cotempomries." 

Haldanc's  Evidences. 

ANTIQUITY  OF  THE  WORLD,  CONFORMABLE  TO  THE 
MOSAIC  ACCOUNT. 

"To  prove  that  the  world  was  formed  at  a  much  earlier  period  than 
Moses  assigns  for  its  creation,  the  bowels  of  the  earth  have  been  ran- 
sacked, and  all  the  aids  that  can  be  derived  from  modern  discoveries 
resorted  to,  but  in  vain.  One  absurd  theory  has  been  exploded  after 
another,  and  no  progress  whatever  has  been  made  towards  the  detec- 
tion of  any  mistake,  on  this  point,  in  the  sacred  writers. 

"In  the  Prefice  to  an  "Essay  on  the  Theory  of  the  Earth,'^ 'dated 
18L5,  by  M.  Cuvier  of  Paris,  who  is  styled  one  of  the  first  philosophers 
of  the  age,  the  publisher  says,  "Although  the  Mosaic  account  of  the 
creation  of  the  world  is  an  inspired  writing,  and  consequently  rests  on 
evidence  totally  independent  of  human  obsei'vation  and  experience, 
still  it  is  interesting,  and  in  many  respects  important,  to  know  that  it 
coincides  with  the  various  phenomena  observable  in  the  mineral 
kingdom.  The  structure  of  the  earth,  and  the  mode  of  distribution 
of  extraneous  fossils  or  petrifactions,  are  so  many  direct  evidences 
of  the  truth  of  the  scripture  account  of  the  formation  of  the  earth; 
and  they  might  be  used  as  proofs  of  its  author  having  been  inspired; 
because  the  mineralogictil  facts  discovered  by  modern  naturalists 
were  unknown  to  the  sacred  historian.  Ever*  the  periods  of  time, 
the  six  davs  of  the  M  saic  desoi'iption,  ara  not  inconsistent  with  our 
theories  of  the  eartii." — "The  deluge,  one  of  the  grandest  natural 


ADDENDi^.  285 

events  flescrihcd  in  the  Bible,  is  ennaliy  confirmeo.  with  regard  to 
its  extent  and  the  period  of  its  occm-rence,  by  a  caretul  study  of  the 
Various  phenomena  observed  on  and  near  the  earth's  surface.  The 
age  of  the  human  race,  also,  a  mofet  important  inquiry,  is  satisfaoto- 
ril^fc determined  by  an  appeal  to  natural  appearances;  and  the  pre- 
tended great  antiquity  of  some  nations,  so  much  insisted  on  by  certam 
philosophers,  is  thereby  shown  to  be  entirely  unfounded," 

"On  the  other  hand,  how  little  progress  has  yet  been  made  towards 
bringing  any  proo/" against  the  authenticity  of  the  writings  of  Moses, 
from  the  various  theories  of  the  earth  that  have  been  produced,  may 
be  learned  from  the  following  declaration  of  M.  Cuvier  himself  "The 
present  period,  with  respect  to  the  theory  of  the  earth,  bears  some 
resemblance,"  he  observes,  "to  that  in  which  some  philosophers 
thought  that  the  heavens  were  fornied  of  polished  stone,  and  that  the 
moon  was  no  larger  than  the  Peloiionnesus."  From  this  representa- 
tion, we  may  learn  how  to  estimate  the  opinions  of  those,  who,  from 
their  partial  observations  and  fonciful  theories,  have  concluded  that, 
as  the  world  lias  no  appearance  of  having  had  a  beginning,  so  there 
is  no  probability  that  it  will  have  an  end. 

"The  following  is  an  extract  respecting  the  age  of  the  world,  from 
Watson's  Letters  to  Gibbon,  addressed,  he  says,  "to  a  set  of  men  who 
have  picked  up  in  their  travels,  or  the  writings  of  the  Deists,  a  few 
flimsy  objections  against  Christianity." — "I  cannot  help,"  he  pro- 
ceeds, "taking  notice  of  an  argument  by  which  some  philosophers 
have  of  late  endeavored  to  overturn  the  whole  system  of  revelation ; 
and  it  is  the  more  necessary  to  give  an  answer  to  their  objection,  as  it 
is  become  a  common  subject  of  philosophical  conversation,  especially 
among  those  who  have  visited  the  continent.  The  objection  tends  to 
invalidate,  as  is  supposed,  the  authority  of  Moses,  by  showing  that  the 
earth  is  much  older  than  it  can  be  proved  to  be  from  his  account  of 
the  creation,  and  the  scripture  chronology.  We  contend  that  six 
thousand  years  have  not  elapsed  since  the  creation.  And  these  phi- 
losophers contend  that  they  have  indubitable  proof  of  the  earth's 
being  at  the  least  fourteen  thousand  years  old;  and  they  complain 
that  Moses  hangs  as  a  dead  weight  upon  them,  and  blunts  all  their 
zeal  for  inquiry. 

"The  Canonico  Recupero,  who,  it  seems,  is  engaged  in  writing 
the  history  of  Mount  Etna,  has  discovered  a  stratum  of  lava  which 
jMowed  from  that  mountain,  according  to  his  opinion,  in  the  time  of 
the  second  Punic  War,  or  about  two  thousand  years  ago;  this  stratum 
is  not  yet  covered  with  soil  sufficient  for  the  production  of  either 
corn  or  vines;  it  requires,  then,  says  the  Canon,  two  thousand  years 
at  least,  to  convert  a  stratum  of  lava  into  a  fertile  field.  In  sinking  a 
pit  near  Jaci,  in  the  neighborhood  of  Etna,  they  have  discovered 
evident  marks  of  seven  distinct  lavas,  one  under  the  other;  the  sur- 
faces of  which  ai  e  parallel,  and  most  of  them  covered  with  a  thick 
bed  of  rich  earth;  now,  the  eruption  which  formed  the  lowest  of 
these  lavas,  (if  we  nriay  be  allowed  to  reason,  says  the  Canon,  from 
analogy,)  flowed  from  the  mountain  at  least  fourteen  thousand  years 


2SG  ADDENDA. 

hgo."  Totliisit  is  ronliofl:  "In  tho  first  pinco,  tho  Canon  has  not 
H;itisfii';t.)rily  cstahlislxtfl  liis  main  (iicf,  th;it  tho  hivii  in  quostion  is 
th(i  i<l(!titicjil  Invii whicli  DiodoriH  Siciihis  mentions  to  hiiv(;  fioued 
from  I'^tna  in  tho  soound  (J  ntha^riniun  war;  aiul,  in  the  scrond  phico, 
it  n)ay  ho  ohsorvod,  Uiat  the  iimo  noccssnry  for  convorting  hivas  into 
fortih.1  fudds,  nniHt  h(;  very  dilforent,  acoordini;  to  tlic  diflbrent  ron- 
sistcncics  of  tho  hivan,  and  tlioir  (hfftn-fint  sitiiations,  with  ro^pecf  to 
elevation  or  depression,  to  their  l)eing  exposed  to  winds,  rains,  and 
to  other  cireinnstances;  'pnt  as  tlio  time  in  which  the  heaps  of  iron 
»hi<x,  (uhich  rosemlih^s  lava,)  are  eovcn-ed  with'venhne,  is  flifti.'rent 
at  diliorent  fnrnaces,  accordiiif^  t<t  the  natnreof  the  slajr,  and  sitnation 
of  th(!  fnrnaee;  and  something  of  this  kind  is  dethieihhi  from  tlio  ac- 
coinit  of  the  Canon  himself;  since  the  crevices  of  this  fumons  stratum 
are  really  full  of  rich  good  soil,  and  have  pretty  large  trees  growing 
in  them. 

''But  if  all  this  shonld  he  thought  not  sufficient  to  remove  tl>« 
objection,  I  will  produce  the  (yonon  an  Jinalogy  in  opposition  to  his 
analogy,  and  whidi  is  grounded  on  more  certain  facts.  J'ltna  and 
Vesuvius  resemhle  each  other  in  the  causes  which  produce  their 
eruptions,  and  in  tho  nature  of  their  lavas,  and  in  the  time  necessary 
to  mellow  tlu;rn  into  soil  fit  for  vegetation;  or  if  there  l)e  any  slight 
diirerence  in  this  respect,  it  is  prohahly  not  greater  than  what  suh- 
sisfs  between  diderent  lavas  of  the  same  mountairr.  This  being 
admitted,  which  no  philosopher  will  deny,  the  Canon's  analogy  will 
prove  Just  nothing  at  all,  if  we  can  produce  an  instance  of  seven 
differont  lavas,  (with  intcM-jacent  strata  of  vegetable  earth,)  which 
flowed  from  Mount  Vesuvius  within  the  space,  not  of  fourtccui  thou- 
.•'iind,  !>ut  of  somewhat  less  than  seventeen  hundred  years:  fu-  then 
nccortling  to  oiu*  analogy,  a  stratum  of  lava  may  be  covered  with, 
vegetable  soil  in  about  two  hundred  and  fifty  years,  instead  of  re- 
quiring two  thousand  for  the  |)urporie.  The  eruption  of  Vesuvius, 
which  destroyed  IJcrcidanfMuu  an(i  Pom|»eii,  is  rendered  still  more 
famous  by  the  «leath  of  Pliny,  recorded  by  his  nephew  in  his  letter 
to  Tacitus;  this  ev(!nt  happened  in  tlie  year  7i);  it  is  not  yet  then 
q\iite  seventeen  hundred  years  since  Ilerculaneum  was  swal'owed  up; 
but  we  are  informed,  by  un(|uestionable  authority;  that  *'thc  matter 
whicli  covers  the  ancient  town  of  Ilerculaneum  is  not  the  produce  of 
one  eruption  only;  for  there  are  evideiit  marks  that  tin;  matter  of  six 
ei'ujttions  has  t.a.ken  its  course  over  that  wlii(di  lies  immediately  above 
the  town,  and  was  the  cause  of  its  destruction.  These  strata  are 
cither  lava  or  burnt  matttu-,  nit/i-  vcint  of  good  .soil  hrtwecn  thnnP  I 
will  not  add  another  word  on  this  subject,  except  that  the  Bishop  oi' 
th(!  T)ioc(^se  was  not  nitudi  out  in  his  advice  to  ('anonico  Hecupero,  to 
tak(;  can;  nut  to  uiake  his  mountain  oldr-rlhan  JVIoses;  though  it  would 
have  beei\  fdl  as  well  to  have  shut  his  mouth  with  a  nrasou,  as  to  have 
stopped  it  withthedread  of  an  ecclesiastical  censure.'' 

"In  ord'.r  to  invalidate  tin;  truth  of  rovelalicu,  it  has  been  earnestly 
contended  that  the  luunan  race  is  not  deyeended  fr  »m  one  pair.  This, 
tf  it  c(Mild  he  proved,  would  contradict  the  Mosaic  account  of  the 


ADDENDA.  2S7 

creation  of  mnn,  anAofthc  peopling-  of  tlic  earth,  and  the  dcclaratioa 
of  the  Apostle,  that  "(iod  liath  made  of  one  blooil  all  nations  of  men.'*' 
It  also  strikes  at  the  root  of  tlie  whole  account  of  the  entrance  of  sin 
and  death  throufih  the  first  progenitor  of  mankiud,  and  would  enually 
invalidate  the  universality  of  the  conimissit)n  of  the  Apostles  to  pro- 
claim the  way  of  recovery  of  all  nations  through  the  ri^rhteousncss 
of  the  second  Adam.  This  attempt,  however,  like  the  other  respect- 
ing the  age  of  the  world,  has  proved  abortive.  N(.thing  that  has  been 
observed  or  advanced  on  the  subject,  goes  at  all  to  establish  such  an 
opinion. 

"The  arguments  used  against  the  unity  of  the  human  race  have  all 
been  shown  to  be  unfounded,  and  many  of  thorn  ridiculous.  The  first 
and  chief  cause  of  its  variety  is  proved  by  an  appeal  to  facts  "in  every 
part  of  tl)|  world,  to  be  climate;  by  which  is  meant,  not  so  much  the 
latitude  of  a  country  from  the  equator,  as  the  degree  of  heat  or  cold, 
that  depends  on  many  connected  circumstances.  The  next  is  the 
state  of  society,  w  hich  greatly  augments  or  corrects  the  influence  of 
climate,  and  is  itself  the  independent  cause  of  many  conspicuous  dis- 
tinctions among  mankind.  These  causes,  it  has  been  shown,  may- 
be infiuitely  varied  in  their  degree,  and  in  their  combinations  with 
other  principles;  and,  in  the  innumerable  migrations  of  mankind,  they 
are  modified  by  their  own  |)revious  e(}(>cts  in  a  ])rior  climate,  and  a 
prior  state  of  society.  [Ss-e  Dr.  Smith's  Iway  on  the  Causes  of  the 
Variety  of  Complexion  and  Figure  in  the  Human  Species.] 

''There  is  a  colony  of  Jews  at  Cochin,  upon  the  coast  of  Malabar, 
who  are  now  as  black  as  the  other  Mahibarians,  who  are  hardly  a 
shade  lighter  than  the  people  of  Guinea,  Benin,  or  Angola. 

"In  op|)osition  to  the  Mosaic  account  of  the  creation,  and  of  the 
manner  in  which  the  earth  was  peopled,  both  at  the  beginning,  and 
after  the  flood,  it  is  often  argued,  and,  by  writers  of  a  certain  classy 
generally  taken  for  granted,  that  "in  the  earliest  periods  of  time, 
mankind,  in  every  part  of  the  globe,  were  in  a  state  of  absolute 
savageism.*' 

"This  opinion  f>rms  the  basis  of  a  well  known  work,  called 
"Sketches  of  the  History  of  Man.*'  'J'o  what  is  there  advanced  on 
the  above  subject,  an  answer,  soon  after  its  publication,  appeared  in 
'•Two  Letters  on  the  Savage  State,"  to  which  no  reply  was  made. — 
In  the  course  of  these  letters,  the  following  propositions  are  illustrated 
by  a  great  number  of  particulars  collected  fli'om  ancient  and  njodern 
history. 

"The  more  poptflous  and  extensive  kingdoms  and  societies  were 
civilized  at  a  period  prior  to  the  records  of  history:  the  presumption 
therefore,  is,  that  thiise  were  civilized  from  the  beginning. 

"No  people  who  were  once  in  a  cultivated  statt;,  and,  in  process  of 
time,  degenerated  into  the  savage  or  barbarous  state,  have  ever  recot 
vered  their  pristine  condition,  without  foreign  aid.  This  furnishes  a 
presumptive  argument  that  man,  once  a  savage,  would  i  ever  have 
raised  himself  from  tha^t  Jiopeless  state. 


.288  ADDENDA. 

"None  of  the  nations  which  were  savages  or  barbarians  at  the 
period  of  their  first  appearance  in  histoiy,  have  ever  been  known  to 
move  one  step  forward  towards  a  civilized  state,  till  impelled  by  some 
external  circumstance;  a  phenomenon  which  does  not  seem  to  favor 
the  progressive  motion  of  the  human  species  towards  a  state  of  civili- 
zation. 

"There  appears  in  savages  a  natural  and  rooted  aversion  to  a  civil- 
ized state,  'rhis  furnishes  a  strong  presumption,  that,  by  the  efibrts 
of  their  natural  genius  alone,  they  never  would  have  raised  themselves 
above  their  original  character, 

"The  most  judicious  and  the  most  enlightened  sages  of  antiquity 
entertained  the  most  exalted  notions  of  the  piety,  virtue,  wisdom,  and 
justice  of  the  primitive  men.  If  we  can  depend  upon  their  opinion, 
there  must  always  have  existed,  in  some  region  of  the  globe,''a  society 
of  civilized  people. 

"The  idea  of  a  state  of  universal  savageism  seems  to  have  sprung 
from  the  chimerical  cosmogonies  of  Mochus,  Democritus,  Epicurus. 
&c.  These  cosmogonies,  nor  the  consequences  of  them,  were  ever 
admitted  by  the  wise  and  sober  sects  of  philosophers. 

"The  notion  of  a  golden  age,  which  at  one  time  universally  prevsiil- 
cd,  is  inconsistent  with  the  universal  extent  of  the  empire  of  savage- 
ism. 

"There  seems  to  be  in  human  nature  an  innate  propensity  towards 
degeneracy,  even  in  a  state  of  the  highest  improvement.  The  conse- 
quence is  obvious, 

"Civilization  and  improvements  of  every  kind  have  always  been 
carried  to  the  highest  pitch  of  perfection  in  large  and  populous  socie- 
ties. In  savages,  the  social  appetite  never  reaches  beyond  their  own 
sept  or  horde,  and  consequently  is  too  weak  and  too  confined  to  dis- 
pose them  to  unite  into  large  commuwities;  and,  of  course,  had  all 
mankind  been  once  in  the  savage  state,  they  never  could  have  arrived 
at  any  considerable  degree  of  civilization. 

^'In  the  earliest  ages,  all  over  the  globe,  we  meet  with  names  of 
persons,  places,  offices,,  dignities,  alluding  to,  or  formed  from,  names, 
epithets,  attributes  of  the  Deity,  or,  at  least,  from  the  objects  of  religi- 
ous worship.  This  appearance  indicates  a  devout  turn  of  mind,  and 
consequently  a  state  of  things  greatly  superior  to  that  which  is  con- 
•tended  for  by  the  gentlemen  of  your  Lordship's  party." 

"At  the  end  of  the  first  letter,  the  following  challenge  is  given  on 
the  subject;  "Upon  the  whole,  I  am  persuaded  your  Lordship  would 
oblige  not  a  few  of  your  unlearned  readers,  as  well  as  myself,  would 
3/0U  be  condescending  enough  to  point  out  some  oa^e  state,  nation,  or 
society,  which  was  once  confessedly  composed  of  savages,  and  did 
actually,  without  foreign  assistance  of  any  kind,  by  the  gradual  ex- 
ertion of  its  internal  powers,  after  passing  successively  through  all 
the  steps  and  stages  specified  in  your  Sketches,  at  length  arrive  at  a 
state  of  complete  humanity  and  civilization.*' 

Haldane''s  Emdcnces. 


ADDliNDA  281) 

la  audihou  lo  viie  argtirnont  from  jjrophccy.  we  present  the  tlirej 
ibllowing  prophecies,  yet  tlilfilling: — 

NOAH'S  t*ROPHECY. 

"We  have  ah-eady  considered  the  prophecy  of  Noah,  as  it  rcfeis  to 
♦lie  Messiah ;  we  shall  now  observe  that  part  of  it  which  relates  to  the 
sentence  pronounced  on  Canaan.  On  account  of  the  sin  of  which 
Hani,  his  second  son,  had  been  guilty,  Noah,  not  in  order  to  gratify 
tiny  feeling  of  resentment,  but  under  a  divine  impulse,  delivered  the 
following  prediction,  which  denounced  a  curse  upon  Canaan,  one  of 
the  sons  of  Ham,  and  a  blessing  on  Shem  and  Japheth. 

^'And  he  said, 

•'Cursed  be  Canaan : 

"A  servant  of  servants  shall  he  be  unto  his  brethren. 

"And  he  said, 

"Blessed  be  Jehovah,  God  of  Shem; 

"And  Canaan  shall  be  their  servant. 

*'God  shall  enlarge  Japheth; 

"And  shall  dwell  in  the  tents  of  Shem; 

*'And  Canaan  shall  be  their  servant.*' 

"Although  the  above  curse  was  not  pronounced  on  Ham  .who  had 
been  personally  the  transgressor,  yet  it  was  a  heavy  punishment  on 
jiiui  to  henr  of  the  evil  tliat  v/as  to  fall  on  his  posterity.  In  this  part 
of  the  punishment,  Noah  al?o,  perhaps  on  account  of  his  own  improper 
conduct,  was  in  a  measure  involved,  in  being  employed  to  prouounto 
this  malediction  on  a  large  portion  of  his  own  descendants. 

"The  curse  was  directed  particularly  against  the  line  of  Canaan, 
which  must  have  tended  greatly  to  encourage  the  Israelites,  the  de- 
scendants of  Shem,  when  sent  to  take  possession  of  that  hmd  which 
the  posterity  of  Canaan  inhabited;  of  whom  those  that  were  not  do- 
f  troyed,  were  brought  into  bondage,  as  the  Gibeonites,  who  became 
hewers  of  wood  and  drawers  of  water.  At  the  same  time,  this  piui- 
ishment  was  to  be  inflicted  in  perfect  conformity  with  justice.  'I'iie 
descendants  of  Canaan  were  to  sutler  for  their  owu  sins,  by  v/hich 
they  lecogni/.ed  the  guilt  of  their  progenitor.  The  Israelites  were 
not  })ermitted  to  go  against  them  till  their  "iniquity  was  full,"  and 
till,  on  account  of  their  wickedness,  the  land,  in  the  emphatic  Ian 
guage  of  scripture,  "spewed  them  out;"  after  which  they  were  over- 
come by  the  descendants.of  Shem.  The  posterity  of  Canaan  in  Tyre 
and  Carthage,  v/ere  subdued  by  the  descendants  of  Japheth. 

"The  accomplishment  of  this  prophecy  does  not  appear  to  have  bcr.ft 
confined  to  the  line  of  Canaan,  but  to  have  extended  to  the  other  chil- 
dren of  Ham.  The  whole  continent  of  Africa  was  peopled  prinripafly 
by  the  children  of  Ham,  and  for  many  ages  the  better  parts  of  tht.t 
country  lay  under  the  dominion  of  the  Romans,  then  of  the  Saraccna, 
and  then  of  the  Turks.  Egypt  is  often  called  in  scripture  the  land  of 
Ham,  and  for  many  years  it  was  a  great  and  flourishing  kingdom. 
li'it  it  was  subdued  by  the  Persians,  who  descended  from  Japheth, 
and  from  that  tim.e  to  this  it  has  constantly  been  in  subjection  to  s(  mo 
or  other  of  the  postcritjf  of  Shem  or  Japheth.     The  inhabitants  u^' 

VOL.  II,  25 

i 


yyO  ADDENDA, 

Africa  have  been  bought  r.nd  sold  for  slaves  from  the  earliest  periods 
of  history,  even  to  the  present  time.  Thus,  in  the  above  words  of 
Noah,  we  have  a  remarkable  prediction,  uttered  at  the  distance  of 
above  4000  years,  which  has  been  iiteniUy  fulfilling  from  that  time  to 
the  present  hour."  Huldanc's  Evidences. 

^JSIBIAEL. 
'•Another  remarliable  propiiecy  is  that  concerning  Ishmael  and  his 
descendants.  When  llagar,  the  servant  of  Abraham,  fled  from  the  face 
(.f  her  iTiistress,  ''the  angel  of  the  Lord  found  her  in  the  wilderness, 
Tind  said  unto. her,  Return  unto  thy  mistress,  and  submit  thyself  unto 
herhamb.  And  the  angel  of  the  Lord  said  unto  her,  LwiU  multiply 
iliv  seed  exceedingly,  that  it  shall  not  be  numbered  for  multitude. 
And  the  angel  of  the  Loi'd  said  unto  her.  Behold  thou  art  with  child, 
and  shalt  bear  a  son,  and  shalt  call  liis  name  Ishniae!,  because  the 
Lord  has  heard  tliy  affliction.  And  hevill  be  a  wild  man;  his  hand 
will  be  against  every  man,  and  every  m.au'shand  against  him,  and  he 
.-hall  dwell  in  the  presence  of  allhis  brethern.'" — "Behold  I  have  bles- 
sed him, and  will  make  him  fruitful,  and  will  ni'jltiply  him  exceedmg- 
Iv.;  twelve  princes  shall  he  beget, and  I  will  make  him  a  great  nation.'''' 
All  these  prophecies  respecting  the  posterity  of  Ishmael  have  been 
riuuarkably  verified.  Strabo  frequently  mentions  the  Arabian  Phy- 
larchs,  or  rulers  of  tribes;  and  Melo,  quoted  by  Eusebius,  from  Alex- 
ander Polyhistor,  a  heathen  historian,  relates  that  twelve  sons  of 
Abraham  departing  into  Arabia,  divided  the  region  between  them, 
and  were  the  first  kings  of  the  inhabitants.;  "whence,"  says  he,  "even 
to  our  days,  tlie  Arabians  have  twelve  kings  of  the  same  names  as  the 
first,"  Ever  since,  the  people  have  beeo  governed  by  Phylarchs,  and 
have  lived  in  tribes. 

"And  "I  will  make  him  a  great  nation."  Tlais  is  again  and  again 
repeated.  The  Siracens,  his  descendants, made  rapid  and  extensive 
conquests,  and  erected  one  of  the  largest  empires  that  ever  was  in 
the  world.  "And  he  will  be  a  wild  man."  It  is  said  of  Ishmae\, 
(jienesis  xxi.  20,  that  "he  dwelt  in  the  wilderness;"  and  his  sons  stili 
inhabit  the  same  wildernes*=,  and  many  of  them  neither  sow  nor  plant, 
"xind  he  became  an  archer."  Such  the  Arabs  have  been,  and  con- 
tinue to  this  day,  "Ilis  hand  v.ill  be  against  every  man,  and  every 
loan's  hand  against  him. '  Ishmael  lived  by  prey  and  rapine  in  the 
v.ilderness;  and  his  posterity  have  all  along  infested  Arabia  and  the 
naio-hboriag  countries  with  their  robberies  and  incursions.  They 
I've  in  a  state  of  continual  war  with  the  rest  of  the  world,  and  are  both 
r*>bbej's  by  land,  and  pirates  by  sea.  They  have  been  enemies  to 
j.inukind,  and  the  rest  of  mankind  have  been  enemies  to  them,  and 
r-Bveral  unsucccissful  attempts  have  been  made  to  extirpate  them. 
Jiven  now,  as  well  as  formerly,  travellers  are  forced  to  go  with  arms, 
II  nd  in  caravans,  or  large  companies,  and  to  keep  watch,  and  to  de- 
feiid  thi-mselves  from  their  assaults,  as  they  go  about  in  troops,  and 
rob  and  plunder  all  whom  they  can  by  any  means  subdue.  These 
.-  .»bberies  they  also  justify,  "by  alleging  the  hard  usoge  of  their  fathes 


ADDENDA.  '><M 

Ishmael,  vvho  being  turned  out.  ci"  doors  by  Abrahans,  h:id  llio  open 
plains  and  deserts  given  him  by  God  for  his  patiimony,  with  iicrniis- 
sion  to  take  whatever  he  could  find  there.  Ami,  on  this  account,  they 
think  they  may  indemnify  themselves  as  well  a-^  they  can,  not  only 
on  the  posterity  oi' Isaac,  but  also  on  all  besides."' 

"And  ha  shall  dwell''  (rabernacle,  or  dwell  in  tents)  "in  the  presence 
of  all  his  brethren."  It  appears  that  they  dwelt  in  tents  in  the  wilder- 
ness so  long  ago  as  in  Isaiah's  and  Jerpiniah's  time;  and  they  do  the 
same  at  this  day.  Their  hand  is  against  every  man,  and  every  man'  •• 
hand  against  them;  and  yet  they  are  able  to  dwell  in  the  presence  of 
all  their  brethren.  This  has  been  fulfilled  bo!h  in  the  person  of  Ish- 
mael,  and  in  his  posterity.  As  for  Tshmael  hiniibclf,  the  sacred  histr- 
rian  afterwards  relate.^,  (Gen.  xxv.  47,  48.)  that  "the  years  of  the  life 
of  Ishmael  were  a  hundred  and  thirty  and  seven  years,  and  he  died 
ill  the  presence  of  all  his  brethren.  His  posterity  dv/elt  likewise  in 
the  presence  of  all  their  brethren,-  Abraham's  sons  by  Keiurah;  the. 
Moabites  and  Ammonites,  descendants  of  liOt;  the  Israelites,  descend- 
ants of  Abraham,  Isaac,  and  Esau.  And  tliey  still  subsist  a  distinct 
people,  and  inhabit  the  country  of  their  progenitors,  notwilhgtandinj!; 
the  perpetual  ennnty  between  them  and  the  rest  of  inankind.  They 
have  from  first  :o  kst  maintained  their  independence;  and,  notwith- 
standing the  most  powerful  eflbrts  for  their  destruction,  they  still 
dwell  in  the  presence,  of  all  their  brethren. 

'•They  were  never  subjected  by  their  j>owcrfJ  neighbors  the  Egyp- 
tians or  Assyrians,  nor  by  Cyrus  and  the  Persians,  the  next  great 
conquerors  of  the  tast.  Neither  he  nor  his  succossors  ever  reduced 
the  whole  body  of  the  Arabs  to  subjection.  They  conquered  some  of 
the  exterior,  but  never  reached  the  interior  parts  of  the  country. — 
Herodotus,  who  lived  nearest  to  those  times,  says  expressly,  that  the 
Arabs  were  never  reduced  by  the  Persians  to  tlie  condition  of  subjects, 
i>ut  were  considered  by  them  as  friends,  and  opened  to  them  apassagc 
into  Egypt,  which,  v/itaout  the  a^■sistance  and  permission  of  the  Arabs, 
would  have  bean  utterly  impracticable,  la  another  place,  he  says, 
that  while  Phoenicia,  Palestine,  Syria,  and  the  neighboring  countries, 
were  taxed,  the  Arabian  territories  continued  free  from  paying  any 
tribute. 

"Alexander  the  Great  then  overturned  the  Persian  empire,  and 
conquered  Asia.  He  was  preparing  an  expedition  against  the  Arabr, 
when  an  inflammatory  fever  cut  him  off  in  the  flower  of  his  age. 
Alexander's  successors  attempted  to  subdue  them,  but  failed.  Diodo- 
rus  says,  that  "neither  the  Assyrians  formerly,  nor  the  kings  of  the 
Medes  and  Persians,  nor  yet  of  the  Macedonians,  were  able  to  subdue 
them;  nav,  though  they  led  many  and  great  forces  against  them,  yet 
thev  could  not  accomplish  their  attempts." 

"The  Romans  then  invaded  the  East,  and  subdued  the  countries  ad- 
joining; but  were  never  able  to  reduce  Arabia  into  the  form  of  a 
Roman  province.  Pompey,  though  he  triumphed  over  three  parts  of 
the  world,  could  not  conquer  Arabia.  Elius  Gallus,  in  the  reign  of 
Auf^ustus,  penetrated  far  into  the  country;  but  at  last  escaped  with  a 


t2l;2  AUDENDA, 

sijiali  remainder  of  hi^  force??.  Trajnn  reduced  some  parts  of  Arabiu.. 
Iditcoiiid  never  reduce  it  entirely.  When  he  besieged  the  city  of  the 
!i;igarones,  he  was  cr>nstant!y  repulsed,  and  at  length  was  forced  to 
v-iiise  t!ie  siege,  and  retired  with  di:=;gracc  into  hid  own  dominions?. 
Aljont  eighty  years  afterwards,  the  Emperor  Severiis  twice  besieged 
\ho  same  city  with  a  numerous  army,  and  a  train  of  military  engines; 
but  he  had  no  better  success  than  Trajan;  neither  did  any  of  the 
f  )ilowi:ig  emperors  prevail  against  them.  The  Arabs  continued  their 
incursions  and  deprivations  in  Syria,  and  other  Roman  provinces, 
with  equal  license  and  impunity. 

"Sicli  was  the  state  and  condition  of  the  Arabs  to  the  time  of  Ma- 
homet, who  hiid  the  foundations  of  a  mighty  empire;  and  then,  for 
f^Gveral  centuries,  they  were  better  known  among  the  European  natiorrs 
by  thcnarrte  of  Saracens, — the  Araceni  of  Pliny,  and  the  Hagarenes 
( f  Scripture.  Their  conquests  were  amazingly  rapid.  In  a  few 
years  tlie  Saracens  overran  m^ro  countries,  and  subdi>ed  more  people, 
than  the  Romans  did  in  several  centuries.  They  were  then  not  onFy 
independent  themselve-,  but  masters  of  the  most  considerable  parts  of 
the  world.  After  their  empire  v/as  dissolved,  and  they  were  reduced 
within  the  limits  of  their  native  countiy,  they  still  nmintained  their 
liberty  against  the  Tartars,  Mamalucs,  Turks, and  all  foreign  enemies 
vvhatever.  Vv'hoever  conquered  Asia,  they  were  still  unconquered, 
rind  still  continued  their  incursions,  and  preyed  on  all.  The  Turks 
have  now,  f  )r  several  centuries,  been  masters  of  the  adjacent  coun- 
tiies;  but  they  have  been  so  little  able  to  restrain  the  depredations  of 
the  Arabs,  th.rt.  they  have  been  obliged  to  pay  them  a  sort  of  annual 
Cibute, 

'"Thus  has  this  single  nation  stood  out  against  the  ermiity  of  the 
V.  hole  world  for  near  4000  years  together.  The  great  empires  around 
i.hem  have  all  in  their  turns  fallen  to  ruin,  while  they  have  continued 
the  same  from  the  beginning.  This,  in  the  common  course  of  human 
jiffairs,  was  in  the  highest  degree  improbable.  These  are  the  only 
fieople,  besides  the  Jews,  Avho  have  subsisted  as  a  distinct  people 
from  the  beginning.  They,  as  well  as  the  Jews,  boastof  their  descent 
tVom  Abraham,  from  wiigm  also  they  profess  to  have  derived  circum'^ 
<:ision," 

THE  JEWS. 

"Tho  kingdom  of  Israel  was  separated  from  all  other  nations,  iu 
order  that,  through  it,  the  kin";dom  of  heaven,  which  was  to  be  uni- 
versal, might  be  introduced.  Inconsequence  of  this  separation,  the 
Jews  enjoyed  uncommon  privileges;  but,  as  they  abused  these  privi- 
!  !-'ges,  their  punishment  has  been  as  signal  as  their  exaltation.  Through- 
riit  the  Vr'hole  of  the  Old  Testament  scriptures,  from  the  time  when 
they  were  separated  as  a  nation,  there  is  a  remarkable  series  of  pro- 
phecies concerning  them,  to  which  an  important  addition  was  ai'ter- 
'.vards  made  by  the  Lord  Jesus  himself  To  some  of  these  prophecies 
V.  e  shall  now  advert,  csneciallv  such  as  were  delivered  bv  JMoscs, 


ADDENDA.  293 

<4n  the  30th  chapter  ot"De>iteroiiomy,  IVIosos  sa^'^s  to  Israel,  'If  thine 
heart  turn  away  so  that  thou  wilt  not  hear,  but  shalt  be  drawn  awav, 
and  worship  other  gods  and  serve  them,  I  denounce  unto  vou  this  dav 
that  you  sh:vll  surely  perish,  and  that  you  shall  not  prolong  your  days 
upon  the  land  whither  thou  passcst  over  Jonlan  to  possess  it,'  In  the 
28th  chanter  of  the  same  book,  a  full  detail  is  given  of  the  calamities 
that  woald  overtake  them  if  they  should  be  disobedient.  These  pre- 
dictions were  all  fulfilled,  though  not  at  once.  Different  enemies  were 
brought  aQ:ainst  them,  and  they  sustained  several  sieges,  all  pointed 
out  in  various  predictions,  which  weie  ultimately  and  fully  accom- 
plished in  the  destruction  of  Jerusalem  by  the  Romans,  when  'wrath 
came  upon  them  to  the  uttermost,'  and  iu  their  final  and  grand  disper- 
sion. 

'•We  find  it  foretold,  that  an  enemy  was  to  be  brought  against 
them  for  their  punishment.  Deut.  xx.wiii.  49.  "The  Lord  shall 
bring  a  nation  against  thee  from  far,  from  tiie  end  of  the  earth,  as 
the  EAGLE  flieth;  a  nation  whose  tongue  thou  shalt  not  understand." 
Again,  "Lo  I  will  bring  a  nation  upon  you  from  far,  O  house  of  Is- 
rael, saith  the  Lord.  It  is  a  midity  nation;  it  is  an  ancient  nation; 
a  nation  whose  language  thou  knowest  not,  neither  understandest 
what  they  say." — A  nation  of  fierce  countenance,  which  shall  not 
regard  the  person  of  the  old,  nor  show  favor  to  the  young." — Anil 
he  shall  besiege  thee  in  thy  gates,  until  thy  high  and  fenced  walls 
come  down,  wherein  thou  trustedst,  throughout  all  the  land."  Thus 
tlie  Romans,  whose  significant  standard  was  an  eagle  were  brought 
against  them. 

*'In  the  siege,  they  were  to  suffer  mucli,  especially  from  famine. 
The  man's  "eye  shall  be  evil  toward  his  his  brother,  and  toward  the 
wife  of  his  bosom,  and  toward  hi^  children;  because  he  hath  nothing 
left  him  in  the  siege,  and  in  tlie  straitncss  wherewith  thine  enemies 
shall  distress  thee  in  thy  gates;  and  in  like  manner,  the  woman':^ 
•'eye  shall  be  evil  towards  the  husband  of  her  bosom,  and  toward 
her  son,  and  toward  her  daughter."; 

"It  was  expressly  foretold,  that  not  onlvthe  men,  but  even  the  wo- 
men, should  eat  their  own  childre.i.  "Ye  shall  eat  the  flesh  of  your 
sons,  and  the  flesh  of  your  daughters  shall  ye  eat." — "And  tho;r  shalt 
eat  the  fruit  of  thine  own  body,  the  flesh  of  thy  sons  and  thy  daugh- 
ters." And  more  particularly,  "The  tender  and  delicate  woman  among 
you,  who  would  not  adventure  to  set  the  sole  of  her  foot  upon  the 
ground,  for  delicateness  and  tenderness, — she  shall  eat  her  children, 
for  want  of  all  things,  secretly  in  tiie  siege  and  straitness  wherewith 
thine  enemies  shall  distress  thee  in  thy  gates."  This  was  fulfilled 
about  six  hundred  years  after  the  time  cf  Moses  among  the  Israelites, 
when  Samaria  was  besieged  by  the  King  of  Syria,  and  two  women 
agreed  together,  the  one  to  give  up  her  son  to  be  boiled  and  eaten  to- 
day, and  the  other  to  deliver  up  her  son  to  be  dressed  and  eaten  to- 
morrow: and  one  of  them  was  eaten-  accordingly.  It  was  fulfilled 
again,  about  nine  hundred  years  after  the  time  of  Moses  among  the 
Jews,  in  the  sic^o  of  Jerusalem,  betore  t!jo  B.ibvlor.ish  captivity. — 

VOL.  n.  25^ 


294  ADDENDA 

JeroKiiah  bewails  this  in  his  Lamentations:  "Tiie  hands  ofthe  pitiful 
v/omenbave  sodden  their  own  children;  they  were  their  meat  in  the 
destruction  of  the  daughter  of  my  peeple."  And  a^ain  it  was  ful- 
filled, about  fifteen  hundred  j^ears  after  the  time  of  Moses,  in  the  last 
i^iege  of  Jerusalem  by  Titus.  And  we  read  in  Josephus,  particularly, 
of  a  noblewoman,  illustrious  for  her  family  and  riches,  killing  and 
eatino-  her  own  sucking  child.  Thus  exactly  were  fulfilled  the  words 
of  Moses,  concerning  "-the  tender  and  delicate  woman,  who  would 
not  adventure  to  set  the  sole  of  her  foot  upon  the  ground,  for  delicate- 
uess  and  tenderness." 

-'Great  n\unbers  of  the  Jews  were  to  be  destroyed.  "And  ye  shall 
be  left  few  in  number,  whereas  ye  were  as  the  stars  of  heaven  for 
multitude."  Josephus  computes,  that,  during  the  whole  siege,  the 
number  of  those  who  were  destroyed  by  it  and  by  ttie  war,  amounted 
to  eleven  hundred  thousand,  the  people  being  assembled  from  all 
parts  to  celebrate  the  passover. 

"They  were  to  be  carried  into  Egypt,  and  sold  for  a  very  low  price. 
"And  the  Lord  shall  bring  thee  into  Egypt  again  with  ships, and  there 
ye  shall  be  soW  unto  your  enemies  for  bondmen  and  bondwomen, 
and  no  man  shall  buy  you."  This  vvas  literally  fulfilled.  The  mark- 
ets were  quite  overstocked  with  them;  and  Josephus  says,  they  were 
sold  with  their  wives  and  children  at  the  lowest  price. 

"They  were  to  be  rooted  out  of  their  own  land.  "And  ve  ?hall  be 
plucked  from  off  the  land  whither  thou  goest  to  possess  it." 

"They  were  also  to  be  dispersed  into  all  nations.  "And  thou 
shalt  be  reraoved  into  all  the  kingdoms  of  the  ea;-th."  And  again, 
"The  Lord  shall  scatter  thee  among  all  people,  from  one  end  of  the 
earth  even  unto  the  other." — "I  will  scatter  you  among  the  Heathen, 
and  will  draw  out  a  sword  after  youf  and  your  land  shall  be  desolate, 
and  your  cities  waste."     All  this  has  been  literally  fulfilled. 

"They  shall  suffer  much  in  their  dispersion.  "And  among  those 
nations  shalt  thou  find  no  ease,  neither  shall  the  sole  of  thy  feet  have 
rest."  They  have  been  banished  from  city  to  ciiy,  from  country  to 
country.  In  many  places  they  have  been  banished,  and  recalled, 
and  banished  again.  In  the  latter  end  of  the  13th  century,  they  were 
banished  from  England :  in  the  latter  ,end  of  the  1 1th  century,  they 
v/ere  banished  from  France  for  the  seventh  time;  in  the  latter  end  of 
the  15th  century,  they  were  banished  from  Spain.  Most  of  them 
paid  dearly  for  a  refuge  in  Portugal ;  but,  within  a  few  years,  they 
^vere  expsiled  from  thence  also. 

"Thev  should  be  "oppressed  and  spoiled  evermore;"  and  their 
-honses"  and  "vineyards,"  their  "oxen"  and  "asses,"  shotdd  be  taken 
{••om  them,  and  "they  should  be  only  oppressed  and  crushed  alway." 
Frequent  seizures  have  been  made  of  their  effects,  and  they  have  been 
jined  and  jilundered  in  almost  all  countries;  and  in  innumerable  in- 
■  5tan'"ps,they  have  been  forced  to  redeem  their  lives  with  their  treasure. 
"Thy  sons  and  thy  da.ighters  shall  i)e  given  unto  another  people." 
fn  several  countries,  in  Spain  and  Pcwstugal  particularly,  their  ohil' 


ADDENDA.  205 

di-en  have  been  taken  from  them  by  order  of  the  governirient,  lo  br 
ediicated  in  the  Popish  religion.  When  tJiey  were  banished  from 
Portugi).  the  King  ordered  all  their  cluldrcn  under  fourteen  to  be 
tuken  from  them  and   baptized. 

•'Thou  slialt  be  mad  for  the  sight  of  thine  eyes  which  t'ljou  shah 
see.''  By  cruel  usage,  extortions,  and  oppressions,  which  they  have 
r.ndergoue,  they  have  often  been  driven  to  madness  and  desperation; 
as,  Ibv  instance,  in  the  reign  of  Richard  the  First,  when  the  people 
were  in  arms  to  make  a  general  massacre  of  them,  fifteen  hundred  ot 
them  seized  on  the  city  of  York  to  defend  themselves;  but,  being  be 
sieged,  they  offered  to  capitulate,  and  to  ransom  their  lives  willf 
money.  The  otfar  being  refused,  one  of  them  cried  in  despair,  that, 
it  was  better  to  die  courageously  for  the  lav/,  than  to  fall  into  the  hands 
Oi  <he  Christians.  Every  one  immediately  stabbed  his  wife  and 
children.  The  rnen  afterwards  retired  into  the  Knig's  palace,  which 
they  set  on  fire,  in  which  they  consumed  themselves  with  the  palace 
and  furniture. 

"And  thou  shalt  become  an  astonishment, a  proverb,  and  a  by-word 
among  all  nations  whither  the  Lord  shall  lead  thee.''  This  prophecy 
v.e  see  and  hear  fulfilled  almost  every  day.  The  word  Jeic  is  coi;- 
tinuallv  used  as  a  proverb.  They  are  generally  hated.  Mahome- 
tans, heathens,  and  nominal  Christians,  however  they  may  disagree 
in  other  points,  \et  agree  in  vilifying,  abusing,  and  persecuting  the 
Jews. 

"And  the  Lord  will  make  thy  plagues  wonderful,  and  the  plagues 
vi'  thy  seed,  even  great  plagues,  and  o(  long  coiitiiu/anccy  Such  are 
the  awful  deinmciations  of  prophecy  against  the  Jews,  which  have 
overJaken  them  on  account  of  their  many  and  aggravated  transgres- 
sions; but  above  all  on  account  of  the  rejection  of  the  Messiah.  It 
was  then  that  the  measure  of  their  iniquity  was  filled  up.  1  Thess, 
ii.  lb,  "They  both  killed  the  Lord  Jesus  and  their  own  prophets, 
find  have  persecuted  us,  and  they  please  not  God,  and  are  contrary 
t,o  all  liien.  Forbidding  us  to  speak  to  the  Gentiles,  that  they  might 
be  savetl,  to  fill  up  their  sins  alv/ays,  lor  the  wrath  has  come  upon 
'hem  to  the  uttermost."  Thus  their  own  imprecation  has  been 
remarkably  and  awfully  fulfjlled,.  "His  blood  be  upon  us  and  our 
children."' 

"The  foregoing  prophecies  were  all  delivered  by  Moses  more  titan 
300  years  ago,  and  many  otiiers,  to  the  like  effect,  are  scattered 
through  the  writings  of  all  tiie  subsequent  prophets. 

"Th«  Lord  Jesus  himself  has  added  a  most  minute  and  remarkable 
prediction  concerning  the  destruction  of  Jerusalem  and  the  temple, 
uttered  nearly  Drty  years  before  tiial  event.  A  full  and  most  striking 
illustration  of  this  "prophecy,  in  a  detail  of  all  the  circumstances 
which  took  jilace,  is  given  by  Josephus,  who  v/as  an  eye  Avitness  on 
tJie  spot.  The  temple  was  burnt  on  the  10th  day  of  the  month  of 
Ano-ust,  of  the  vear  70,  the  same  day  on  which  it  had  been  burnt  by 
the^king  of  Babylon.  Tacitus,  the  Roman  historian,  confirms,  by 
his  account  of  the  siege,  tho  testiinony  of  .losej^hus. 


296  ADDENDA. 

'•The  destruction  of  the  temple  und  city  of  Jerusalem  is  an  event  of 
great  importance.  It  accomplished  a  great  numter  of  }:rophecies. 
And  by  putting  a  visible  and  necessary  end  to  the  Jewish  economy, 
it  made  way  for  the  dispensation  of  the  Messiah. 

♦•Titus,  who  commanded  the  RDman  army,  was  exceedingly  dc.-irous 
of  saving  the  temple.  But,  contrary  to  his  most  earnest  wish,  cir- 
cumstances led  to  its  being  sC!t  on  fire.  A  dreadfid  massacre  ensued, 
ill  which  thousands  perished,  and  the  whole  city,  with  its  fortifica- 
tions, palaces,  towers,  and  walls,  were  levelled  to  the  ground. — 
Before  the  temple  was  consumed,  Titus  entered  into  the  sanctuary 
nnd  most  holy  place,  and  was  struck  with  its  remaining  grandeur. 
Out  of  the  former  he  saved  the  golden  candlestick,  the  table  of  the 
shew  bread,  the  altar  of  incense,  all  of  pure  gold,  and  the  hook  of  the 
law  wrapped  up  in  a  rich  golden  tissue.  After  Vespasirni's  trinmpfj 
at  Rome,  he  built  a  Temple  of  Peace,  in  which  he  laid  np  these  golden 
vessels  and  instruments;  but  the  law,  and  the  purple  veils  of  the 
holy  place,  he  ordered  to  he  deposited  in  this  place.  These  spoils 
were  carried  ofT by  Genseric,  four  hundred  years  afterwards,  when 
he  pillaged  Home.  On  the  triumphal  arch  of  Titus,  erected  at  Rome, 
which  remains  a  noble  monument  of  antiquity,  and  which  the  writer 
of  this  has  seen,  the  representation  of  the  table  and  candlestick  is 
still  visible.  There  is  a  small  passage  at  one  side  tor  the  Jews,  as 
they  cannot  be  prevailed  on  to  go  under  the  arch. 

"To  his  prophecy  concerning  the  destruction  of  Jerusalem,  Jesus 
added  another  strikingly  descriptive  of  its  condition  since  that  event 
to  the  present  hour,  which  also  contains  an  intimation  that  the  Jews 
shall  at  last  be  restored.  "And  they  shall  fall  by  the  edge  of  the 
sword,  and  shall  be  led  away  captive  into  all  nation?,  and  Jerusalan 
shall  be  l/'nddc.i  dovm  of  the  Gerdilcs,  till  the  times  of  the  Gentiles  shall 
he  fulfilled,"'  or,  as  Paul  expressed  it,  "till  the  fuhiess  of  the  Gentiles 
be  come  i:i. 

"The  present  internal  condition  of  the  Jews  is  remarkably  declar- 
ed, in  connexion  with  their  future  restoration,  in  the  words  of  the 
Prophet  Ilosea.  "The  children  of  Israel  shall  abide  many  days 
Avithout  a  king,  and  without  a  prince,  and  without  a  sacrifice,  and 
without  an  image,  (or  altar,)  and  without  an  ephod,  (or  priest  to  wear 
an  ephod.)  and  without  taraphim,  (o?  Divine  manifestations.)  After- 
wards shall  the  children  of  Israel  return,  and  seek  the  Lord  their  God, 
and  D.ivid  their  king,  and  shall  fear  the  Lord  and  his  goodness  in  the 
latter  days."  According  to  the  law  of  Moses,  their  solemn  feasts  and 
sacrifices  are  limited  to  one  certain  place,  and  that  has  been  now  for 
many  ages  in  the  hands  of  strangers  and  aliens,  who  will  not  suffer 
them  to  go  thither.  Thus,  in  the  most  complete  manner  has  the 
prediction  of  Daniel,  wlicn  speaking  of  the  coming  of  the  Messiah, 
been  fulfilled.  He  shall  "make  an  end  of  sin  offering ;""  nnd  ugain,  "/<.c 
shall  cause  the  sacrifce  and  the  oblation  to  cease?''  The  Emperor 
Julian,  in  order  to  falsify  these  predictions,  and  because  the  Lord  had 
said,  Jcrasahjm  ".shall  be  trodden  down  of  the  Gentile^,''  attcjnpted 


.      ADDENDA.  20 /> 

o  rehnikl  tlie  temple  of  Jerusalem,  and  promised  to  restore  the  Jews 
to  tlu;ir  ha})itiitions.  His  purpose,  however,  was  frustrated,  and  his 
rleafh,  on  his  Persian  expedition,  put  an  end  to  their  hopes  from  that 
tiuarter. 

"The  preservation  of  the  Jews  as  a  separate  people,  and  their  re 
storation  at  last,  are  as  distinctly  announced  as  their  various  calami- 
lies  and  dispersions. 

•Oloses  says,  "The  land  also  shall  be  left  of  them,  and  shall  CHJoy 
her  Sabbaths,  while  she  lieth  desolate  without  them;  and  they  shall 
accept  of  the  punishment  of  their  iniquity,  because,  even  because 
they  despise  my  judgments,  and  because  their  sou!  abhorred  my 
statutes.  And  yet  for  all  that,  when  they  be  in  the  land  of  their  en- 
emies, I  will  not  cast  them  away,  neither  will  I  abhor  them,  to  destroy 
'hem  utterly,  and  to  break  my  covenant  with  them;  for  1  am  the 
Lord  their  God.  But  I  will,  for  their  sakes,  remember  the  covenant 
of  their  ancestors,  whom  I  brought  forth  out  of  the  land  of  Egvpt,  in 
the  sight  of  the  Heathen,  that  I  might  be  their  God:  I  am  the  Lord."' 
Jeremiah  says,  "Fear  thou  not,  O  Jacob,  my  sei-vant,  saith  the  Lord, 
for  I  am  with  tiice;  for  I  will  make  a  full  end  of  all  the  nations  whither 
F  have  driven  thee;  but  I  will  not  make  a  fidl  end  of  thee.'"  And 
again  the  propiiet  Amos,  ''For,  lo,  I  will  command,  and  I  will  sift  the 
house  of  Israel  among  ail  nations,  like  as  corn  is  sifted  in  a  sieve,  yet 
shall  not  the  least  grain  fall  upon  the  earth."  Accordingly  although 
the  Jews  are  dispersed  amonfl:  all  nations,  they  still  coHtinue  a  dis- 
tinct people,  nnd  yet  they  no  where  live  according  to  their  own  laws, 
no  where  e!e<t  tiieir  own  magistrates,  and  no  where  caji  enjoy  the 
full  exercise  of  their  religion. 

••No  people  have  continued  unmixed  so  long  as  they  have  dorte, 
not  only  of  those  who  have  sent  fortli  colonies  into  foreign  countrje^R, 
hut  even  of  those  who  have  remained  in  their  own  country.  The 
northern  nations  have  come  in  swanks  into  the  more  southern  parts 
of  Europe;  but  where  are  they  now  to  be  discerned  and  distinguished? 
The  Gauls  went  forth  in  great  bodies  to  seek  their  fortune  in  foreigii 
parts;  but  what  trages  or  footsteps  of  them  are  now  remaining  any 
where?  In  Franco,  who  can  separate  the  race  of  the  ancient  Gau^s 
from  the  various  people  who  from  time  to  time  have  settled  there?  In 
Spain,  who  can  distinguish  exactly  between  the  first  possessors  the 
Spaniards,  and  the  Goths,  and  the  Moors,  who  conquered  and  kept 
possession  of  the  country  for  some  ages?  In  England,  who  can  pre- 
tend to  say  with  certainty  which  families  are  derived  from  the  anci- 
ent Britoiis,  and  which  from  the  llomans,  or  Saxons,  or  Danes,  or 
Normans? 

"The  most  ancient  and  honorable  pedigrees,  can  be  traced  up  only 
to  a  certain  period;  and,  beyond  that,  there  is  nothing  but  conjecture 
and  uncertainty,  obscurity,  and  ignorance.  But  the  Jews  can  go  uj» 
higher  than  any  nation;  they  can  even  deduce  their  pedigree  from 
Vhe  beginning  of  the  world.  They  may  not  know  from  what  particu- 
lar tribe  or  family  they  are  descended;  but  they  know  certainly  that 
{jiey  all  spru)ig  frofft  the  stock  of  Abraham,     And  yet,  the  contempv 


298  ADDENDA.       . 

with  which  they  have  been  treated,  and  the  hardsliips  they  iiavc  mix 
dergone,  in  almost  all  countries,  should,  it  might  be  supposed,  have 
made  them  desirous  to  forget  or  renounce  their  original ;  but  they 
profess  it,  the)^  glory  in  itf  and  after  so  many  wars,  massacre?,  ant! 
persecutionPj  they  still  subsist,  they  still  are  very  numerous.  Wo 
gee  them  excluded  from  the  only  country  to  which  they  had  any 
attachment,  vagabonds  on  the  earth,  and  dispersed  indifferently 
through  every  quarter  of  it,  the  scorn  and  outcasts  of  all  other  nations. 
On  the  other  hand,  although  every  where  spurned,  reviled,  and  op- 
pressed, we  see  them  yet  continuing  to  hoM  fast  their  offensive  pro- 
fession, and  not  worn  out  by  this  usage,  nor  induced  by  it  to  renounce 
that  profession,  and  take  refuge  in  the  mass  of  the  people  among 
whom  they  live.  But  they  still  subsist,  a  numerous,  a  distinct,  and 
wretched  people.  All  this  has  something  in  it  which  the  common 
principles  of  human  nature  will  not  explain. 

'•The  predictions  concerning  the  restoration  of  the  Jews,  are  also 
express.  "Behold  I  will  take  the  children  of  Israel  tVom  among  the 
Iieathen,  whither  they  be  gone,  and  will  gather  them  on  every  side, 
and  bring  them  into  their  own  land  :  And  tliey  shall  dwell  in  the  land 
that  I  have  given  unto  Jacob  my  servant,  even  they  and  their  chil- 
dren, and  their  children's  children  for  ever;  and  my  servant  David 
shall  be  their  prince  for  ever."'  "Then  shall  they  know  that  I  am 
the  Lord  their  God,  who  caused  them  to  be  led  into  captivity  among 
the  heathen;  but  I  have  gathered  them  into  their  own  land,  and  have 
left  none  of  them  any  more  there.  Neither  will  I  hide  my  face  any 
more  from  them ;  for  I  have  poured  out  my  spirit  upon  the  house  of 
Israel,  saith  the  Lord  God  "  These  promises  have  already  had  a 
subordinate  and  typical  fulfilment ;  but  their  ultimate  accomplishment, 
after  which  the  Lord  will  not  hide  his  face  any  more  from  them,  is 
Ptill  future. 

"In  the  Epistle  to  the  Romans,  the  Apostle  Paul  ascribes  the  future 
restoration  of  Israel  to  the  favor  of  God.  After  informing  his  breth- 
ren that  the  Jewish  nation  was  broken  off  because  of  unbelief,  and 
warning  them  to  be  on  their  guard  lest  they  too,  as  branches  grafted 
iVj  should  be  broken  off  on  the  same  account,  he  says,  "For  I  would 
not,  brethren,  that  you  should  be  ignorant  of  this  mystery,  (lest  you 
should  be  wise  in  your  own  conceits,)  that  blindness  in  part  has 
happened  to  Israel,  until  the  fulness  of  the  Gentiles  be  come  in:  and 
so  ail  Israel  shall  be  saved.'''' 

"The  presentsituationof  the  Jews,  and  what  it  has  been,  especially 
•for  the  last  1700  years,  is  s\ich,  that  when  compared  with  the  fore- 
going prophecies,  it  is  sufficient  to  strike  infidelity  dumb.  Many 
object  1o  the  miracles  of  the  first  ages  of  Christianity;  and,  in  order 
to  discredit  them,  bring  forward  all  the  counterfeit  miracles  that  can 
be  raked  together.  They  insist,  in  like  manner,  that  the  prophecies 
of  Scripture  are  either  so  obscure  that  they  cannot  be  understood, 
and  that  they  may  mean  any  thing;  or,  that  they  v/ere  written  after 
the  events  which  they  are  said  to  predict.  Here  then  is  a  scries  ot 
prophecies  concerning  facts  obvious  to  their  senses,  of  which  it  cannot 


ADDENDA,  299 

He  even  alleged  that  it  is  cither  forged  or  obscure.  Nor,  fil though 
they  were  to  collect  all  the  conjectures  that  ever  came  to  pass,  AvhicTi 
ha\e  been  dijinineJ  with  the  name  of  prophecies,  can  they  pretend 
to  show  anything  lihe  thf>se  combined  pre-intimations  of  a  great, 
extensive,  and  complex  historical  fact? 

"If,  admitting  that  there  is  something  remarkable  in  these  predic- 
tions, they  should  ast-ert  that  the  event  itself  may  be  accounted  for 
from  natural  causes;  let  them,  in  all  the  history  of  the  world,  point 
out  any  thing  similar  to  it.  It  is  sometimes  said,  that  the  Jews  be- 
lieved themselves  the  favorite?  of  heaven;  and  it  is  natural  to  cling 
to  such  a  flattering  idea.  If  they  believe  themselves  to  be  sc,  what 
was  it  which,  notwithstanding  all  the  calamities  the'y  had  suffered, 
has  indelihhj  imirressed  on  them  this  belief?  When  men,  in  oppos- 
ing evident  truth,  attempt  to  get  rid  of  one  dilficulty,  they  only  fall 
into  another-  Let  all  be  upon  their  guard,  lest  the  declaration  applied 
to  trie  Jews  by  Paul,  be  in  them  also  verified.  '■'Bcliold  ye  despisers 
ard  irondcr  and  perish,  for  I  u-ork  a  irorlc  in  YOUR  days,  a  u-ork 
\vhkh  yc  shall  in  no  icisc  believe,  though  a  man  declare  it  unto  you."' 

SECOND  PSAJ.M. 

'•WHY  did  nations  rage?  And  tribes  meditate  vain  things?  The 
kings  of  the  earth  combined;  and  the  chiefs  assembled  together, 
jfgainst  the  Lord  and  against  liis  Christ,  [saying] 

"  'Let  us  break  their  bands  asunder  and  throw  off  from  us  their 
yoke.' 

"He  who  dwells  in  heaven  will  laugh  them  to  scorn — the  Lord  will 
treat  them  with  derision.  Then  will  he  speak  to  them  in  his  wrath 
und  trouble  them  with  his  sore  displeasure.  But  as  for  me,  by  him  I 
am  appointed  king  on  Sion,  his  holy  mountain.  I  proclaim  the  decree 
C'ftkeLord;  to  me  the  Lord  said, 

"  'Thoa  art  my  Son,  this  day  1  have  begotten  thee,  Ask  of  me,  and 
I  will  give  thee  nations  for  thine  inheritance,  and  the  utmost  parts  of 
the  earth  for  thy  possession .     Thou  shalt  rule  them  with  a  rod  of  iron 
Thou  shalt  break  them  to  pieces  like  a  potter'*  vessel ' 

"Now  therefore,  O  kings,  be  wise :  Be  instructed,  all  you,  wliojudgft 
the  earth. 

"Serve  the  Lord  with  fear;  and  rejoice  for  him  with  trembling. 
Keq)fa^t  hold  of  instruction;  the  Lord  may  be  angry  and  you  rnay 
jicrish  out  of  the  right  way.  When  his  anger  suddenly  blazes  forth, 
hajjpy  are  all  they  who  have  trusted  in  him." — Thomsoii's  version. 

CONCLUSION. 

IN  the  preceding  pages  there  is  not  to  be  found  that  argument  which 
is,  to  millions,  tlie  niost  convincing  (.f  all.  I  purposely  emitted  it 
till  now.  I  am  aware  that  it  is  only  in  one  way,  addressed  to  all 
mankind.  All  may  test  it,  but  all  do  not.  It  is  an  argument  which 
produces  assurance.  Nay,  it  is  itself  assuiance.  It  i.s  no  more  to  b'? 
resisted  th-in  consciousness  or  animal  feeling.  It  is,  indeed,  the  earne 
\vith  e.vr>criQi)ce,     Every  christian  knows,  fryin  his  ovm  exporienccj- 


*J00  ADDExNDA 

thristianity  is  divine.  A  well  taught  and  a  well  practised  christian — 
an  intelligent  and  obedient  discipleof  Jesus  Christ,can  no  more  doubt 
the  truth  of  Christianity,  or  the  pretensions  of  Jesus  Christ  and  the 
holy  Apostles,  than  he  can  doubt  his  own  consciousness,  or  his  own 
feeiin<J-s.  The  christian  first  believes,  and  then  knows  Christianity  to 
be  divine.  But  tliis  can  be  no  proof  to  a  sceptic,  nor  to  an  opponent. 
Why  then  urge  it?  True — I  cannot  prove  that  I  have  the  tooth-ache; 
nor  that  I  fear  or  love  any  person,  by  a  mere  declaration.  To  those 
only  who  believe  my  testimony  this  will  be  proof.  But  I  cannot  prove 
my  assertion,  if  it  can  only  be  done  by  giving  them  my  consciousness 
or  my  feelings.  They  may  say,  after  believing  iny  testimony  con- 
cerning the  too'th-ache,  that  I  am  deceived  and  mistaken,  though  they 
will  conipliment  my  veracity.  So  they  may  say,  when  I  tell  them  [ 
Inoiv  Christianity  to  be  divine,  that,  no  doubt,  I  think  so,  but  they  think 
that  I  am  mistaken.  'I'here  is  one  advantag*^,  however,  which  the 
christian  can  have,  and  does  possess,  above  the  sceptic  in  this  matter: 
The  sceptic  never  can  disprove,  even  to  his  own  satisfaction,  much 
less  to  any  other  person^'s,  that  my  experience,  or  any  other  person's, 
is^not  what  it  puq^orts  to  be.  He  can  never  say,  with  any  regard  to 
the  meaning  of  words,  that  he  has  experienced  cliristianity  to  be  false. 
The  christian  is  in  this,  as  well  as  in  every  other  respect,  greatly  ex- 
alted above  him.  He  has  proved  that  Christianity  is  true  by  his  own 
experience;  and  the  sceptic  can  never,  by  his  experience,  prove  it  to 
be  false. 

But  still  it  will  be  asked.  Why  ur^re  this  argument,  when  it  cannot 
be  a  proof  to  sceptics?  This  is  only  in  part  true ;  fir  Christianity  sub- 
mits itself  to  the  test;  it  challenges  every  man  to  prove  it  true  from 
his  own  experience.  This  can  be  better  illustrated  by  a  refer- 
ence to  a  single  passage  in  the  New  Testament  than  by  any  other 
means.  For  example:  Jesus  once  spoke,  saying — "Come  to  me  all 
vou  that  are  heavy  laden,  and  I  will  give  you  rest.  Take  iny  yoke 
iipon  you,  and  iearn  of  me;  for  I  am  meek  and  condescending,  and 
you  shall  find  rest  to  your  souls;  for  my  yoke  is  easi/  and  my  burden 
is  lighty 

Now,  if  a  physician  should  say  to  his  patient,  after  he  had  failed  to 
convince  him  by  argument,  Take  this  medicine,  sir,  and  you  will  as- 
suredly fmd  ease  to  your  pain,  and  relief  to  your  disease. — Does  he  not 
submit  all  his  pretensions  to  the  test  of  experiment,  or  his  veracity'  to 
the  experience  of  his  patient  ?  He  puts  it  in  the  power  of  liis  patient  to 
j)rove,  from  his  own  experience,  that  all  his  pretensions  are  well  or  ill 
tounded.  Thus  the  Saviour  of  the  w(n-ld  subn^its  his  pretensions  to  a!  I. 
Some  takehis  metlicine  and  arecured;  others  ridicule  his  [irctensions-, 
reject  his  medicine,  nnd  die.  But  the  experience  of  one  cured  person, 
wiio  has  submitted  himself  to  his  guidance,  cannot  be  set  aside  by  all 
the  oljections,  reasons,  and  arguments  of  all  the  sceptics  and  so[)liis!s 
on  earth. 

Thv!S  the  true  christian  ci)n  say,  /  Icno7C  and  am.  asmrctl  that  chris- 
fiarut y  is  true  and  divine.  Hence  it  convs  to  pass  that  millions  v.ho 
can  barely  read  the  holy  scriptures,  who  cannot  delate  or  argue. 


ADDENDA.  301 

with  the  sceptic,  are,  nevertheless,  unshaken  in  their  confidence,  when 
the  sceptic  has  shot  the  last  arrow  in  his  quiver  at  them.  I  believe,  I 
know,  and  am  sure,  says  the  genuine  christian,  that  Jesus  is  the  Messi- 
ah, the  Son  of  the  Living  God,  the  Saviour  of  men.  Let  the  sceptics 
know,  then,  that  Jesus,  the  Lord,  has  put  in  their  power  to  prove,  by 
experience,  the  truth  of  all  that  he  taught  and  all  that  he  promised, 

We,  then,  who  submit  to  the  government  and  guidance  of  Jesus 
Christ,  have  all  these  advantages  over  the  sceptics:  We  have  reason, 
true  philosophy,  and  experience,  all  on  our  side.  AVe  enjoy  this  pres- 
ent life  much  better  than  they  can  enjoy  it — for,  as  Paul  said,  "Godli- 
ness is  profitable  for  all  things,  having  promise  of  the  life  that  now  is, 
and  of  the  life  which  is  to  come."  Rich  or  poor,  noble  or  ignoble,  in 
the  world's  reckoning,  we  can  always  eat  our  food  with  gladness,  sleep 
sweetly,  and  contemplate  nature  with  adoration.  The  consciousness 
that  we  have  the  eye  of  God  always  upon  us  and  his  arms  encircling 
us,  is  worth  infinitely  more  than  all  the  promises  of  all  the  atheists, 
deists,  sceptics,  and  free  thinkers  upon  earth.  On  their  philosophy, 
too,  v.'e  have  nothing  to  fear.  We  are  happier  while  we  live — if  chris- 
tians, incomparably  happier — and  on  their  principles,  cannot  fail  to 
be  as  happy  as  they  after  death.  But,  on  our  principles  they  can  pro- 
mise themselves  only  the  happiness  of  a  stall-fed  ox  here,  and  everlast- 
ing destruction  hereafter.  This  is  a  fair  contrast  of  the  systems.  We 
have  the  present  and  the  future.  They  have  the  present  only  in  part, 
and  nothing  in  future,  but  utter  darkness  and  everlasting  night.  If 
immortality  be  worth  any  thing  it  is  worth  every  thing  which  imagi- 
nation can  grasp.  This  is  the  boot  between  the  two  systems.  Animal 
gratifications  and  death.  Jesus  Christ  and  immortality.  The  mate- 
rialist will  choose  the  former.  But  the  rational  philosopher  and  the 
man  of  common  sense  will  choose  the  latter. 
END  OF  VOL.  n. 

EREATA — VOL.  I. 

Title  pag-e,  line  17,  for  'Charles  H  Sims,  Stenographer,'  read  Charles  If. 
Simnis,  Esquire;  he  being,  bv  profession.  Barrister— not:  Stenographer.  Page 
26,  line  33,  for  'HMs,'  read '</iu.s.  Page  47,  line  14,  for  'egu,'  read  er^o.. 
P.  54s  1.  35,  for  'man  is.'  read  men  are.  P.  64,  1.  34,  for  'oldest,'  read  ablest. 
Page  31,  line  18,  for  'or,'  read  nor.  P.  83,  1  27,  for  'their '  read  its.  P.  93, 
line  20,  for  'far  as  to'  read/ar  to.  P.  106,  line  34,  before  'fact,'  supply  first. 
p.  115,  line  1,  ior 'this  war,'  les^d  thus  war.  Page  139,  line  31,  for  'shape,* 
read  odor.  P.  147,  l  5  before 'to  hide,'  supply  w«A  P.  200, 1.  40,  for  'hebeves,' 
read  believers.  Page  220,  last  line,  for  'objecting,'  read  referring.  P.  230,  1.  44, 
after  'feeling,'  read,  or  rational  and  ennobling  sentiment;  leaving  out  the  rest  of 
the  sentence,  as  an  unmeaning  interpolation  of  Mr.  Simms'  autograph. 

EHHATA VOL  II. 

P^ge  17,  line  1,  for  'infant,'  read  infants.  Page  40,  line  10,  for  'at'  read  it. 
Page  45,  line  7.  for  'Jews,'  read  Jesus.  Page  100,  line  39,  for  'he,'  read  the. 
Page  171,  line  41,  for  'influenced,'  read  influence.  Page  101,  line  45; 
for  'arguments,'  read  agreements.  Page  113,  line  35,  for  'enjoyed,'  re:id 
enj  dned.  Page  132.  line  4,  for  'become,'  read  became.  Pag<^  146,  line  6,  for 
'laid,'  read  lain.  Page  171,  line  4,  for  'they,'  read  he.  Ditto,  line  47,  f <  r 
'wiU  not  be'  read  wi'll  be.  Page  181,  line  5,  for  'faid,'  read  lain.  Page  201, 
for  -O.  H.  Symmes,'  read  Charles  Howard  Simms.  Page  270,  line  18,  for 
'wisdom  of  God,'  vcdd  power  of  God. 

VOL.  II,  26 


I'ROPOSALS, 

BT 

ALEXANDER  CAMPBELL, 

FOR   PUBLISHING   BY  SUBSCRIPTION, 

A  MONTHLY  PAPER, 

TO  BE  DENOMINATED 


PROSPECTUS. 

THIS  work  shall  be  devoted  to  the  destruction  of  sectarianism,  infidelity, 
and  antichristian  doctrine  and  practice.  It  shall  liave  for  its  object  the  develope- 
inent  and  introduction  of  that  political  and  religious  order  of  society  called  the 
MILLENNIUM,  which  will  be  the  consummation  of  that  amelioration  of  society 
proposed  in  the  christian  scriptures. 

Subservient  to  this  most  comprehensive  object,  the  following  subjects  shall 
be  attended  to: — 

1.  The  incompatibility  of  any  sectarian  establishment,  now  known  on  earth, 
with  the  genius  of  the  glorious  age  to  come. 

2.  The  inadequacy  of  all  tlie  present  systems  of  education,  literary  and  moral, 
to  develope  the  powers  of  the  human  mind,  and  to  prepare  man  for  rational 
and  social  happiness. 

3.  The  disentanglement  of  the  Holy  Scriptures  from  the  perplexities  of  the 
commentators  and  system- makers  of  the  dark  ages.  This  will  call  for  the 
^alysis  of  several  books  in  the  New  Testament,  and  many  disquisitions  upon 
the  appropriated  sense  of  the  leading  terms  and  phrases  in  the  Holy  Scriptures 
and  in  reliijious  systems. 

4.  The  injustice  which  yet  remains  in  many  of  the  political  regulations  under 
the  best  political  jii'overnments,  when  contrasted  with  the  justice  which  Christiani- 
ty proposes,  and  which  the  millennial  order  of  society  promises. 

5.  Disquisitions  upon  the  treatment  of  African  slaves,  as  preparatory  to  their 
emancipation,  and  exaltation  from  their  present  degraded  condition. 

6.  General  religious  news,  or  i-egular  details  of  the  movements  of  the  religiou? 
combinations,  acting  under  the  influence  of  the  proselyting  spirit  of  the  age- 

7.  Occasional  notices  of  religious  publications,  including  reviews  of  new 
works,  bearing  upon  any  of  the  topics  within  our  precincts. 

8.  Answers  to  interesting  queries  of  general  utility,  and  notices  of  all  things 
of  universal  mterest  to  all  engaged  in  the  proclamation  of  the  Ancient  Gospel, 
and  the  Restoration  of  the  Ancient  Order  of  Things. 

9.  Miscellanea,  or  religious,  moral,  and  literary  varieties. 

Much  of  the  useful  learning  which  has  been  sanctified  to  the  elucidation  of 
thosr  interesting  and  sublime  topics  of  christian  expectation,  will,  we  intend,  be 
gleaned  from  the  christian  labors  of  those  distinguished  men  of  liberal  minds, 
who  are  ranked  among  the  most  renowned  fathers  of  christian  literature;  and 
mu^ii  aid  is  expected  from  a  few  of  the  more  enlightened  brethren  of  our  own 
time,  who  are  fellow-Uborcrs  and  pioneers  in  hastening  this  wished-for  period. 
It  is  intended  to  give  every  family  into  which  this  work  shall  «ome,  so  much  of 
the  religious  news  of  the  day,  and  sucli  a  variety  of  information  on  all  tlie  topics 
submitted,  as  to  make  it  a  work  of  much  interest  to  the  youiig  and  inquisitive^ 


I 


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I  I 


4 


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